
Book _Al 



PRESENTED BY 



\%<)lo 






BOOK OF DOCTRINE, 



CONTAINING 



SUMMARIES OF DOCTRINE, 



FROM 



THE WRITINGS OF THE CHURCH. 



Philadelphia : 

ACADEMY BOOK ROOM, 

1821 Wallace St. 

1896. 






tfift 



\AJLouqL • vL tM4. 



PREFACE. 



This Book of Doctrine has been prepared, in 
order that the entire Doctrine and Theology of 
the New Church might be put together in a summary 
form, for the uses of reading, study, instruction, and 
worship. 

The use of such a Book in the worship of the 
Church has been specially in view ; a few of the 
passages have therefore been abridged, or not literally 
transcribed; and where the general introductory 
statements have been wanting in the text, they have 
been supplied from elsewhere. 

The Summaries in this Book are taken bodily 
from the Writings, with the exception of the two on 
Conscience and Perception ; these have been put 
together from various parts of the Writings. It was 
the original intention to treat other subjects in the 
same way, but it soon became evident that such a 



4 PREFACE. 

course would swell this work to a greater size than 
necessary and convenient for present use ; this how- 
ever may be done in a separate work in the future, 
if the need of such a work should appear. 

The Index has been prepared especially with a 
view to a comparison of passages, for the sake of 
study and meditation. 



CONTENTS. 



PAGE 

I. The Faith of the New Heaven and New Church. 

1. The Faith in a Universal and Singular Form, . 13 

2. The Faith in a Universal Idea, 17 

3. The Faith in a Simple Form, 18 

4. A Summary of the Faith of the New Church, . 19 

5. A Summary of the Faith of the Old Church, . 20 

II. The Commandments. 

1. The Universal Law of Life, 22 

2. Love to God and the Neighbor, 23 

3. Evils to be removed as Sins, 25 

4. Nothing more Holy, 27 

III. A Summary Exposition of the Doctrine of the 

New Church. 

1. A Doctrine of Faith and Life, 30 

2. Imputation, 35 

IV. Universal Theology of the New Church. 

1. The Unity of God, 37 

2. The Divine Esse, which is Jehovah, 38 

3. The Infinity of God, 39 

4. The Essence of God, which is the Divine Love 

and the Divine Wisdom, 40 

5 



6 CONTENTS. 

PAGE 

5. The Omnipotence, Omniscience, and Omni- 

presence of God, 41 

6. The Creation, 42 

7. The Lokd the Eedeemer, 44 

8. Eedemption, 45 

9. The Holy Spirit, 46 

10. The Divine Trinity, 47 

11. The Sacred Scripture, 49 

12. Faith, 52 

13. Charity and Good Works, 56 

14. Free Will, .58 

15. Eepentance, 60 

16. Eeformation and Eegeneration, 61 

17. Imputation, 63 

18. Baptism, 64 

19. The Holy Supper, 65 

20. The Advent of the Lord, 67 

V. Summaries of the Coronis, or Appendix to the 

Universal Theology. 

1. Consummation of the Old Church, and Insti- 

tution of the New, 69 

2. Eedemption, 76 

VI. The Four Doctrines. 

1. The Lord, 78 

2. The Sacred Scripture, 79 

3. Life, 81 

4. Faith, 83 

VII. The Canons of the New Church. 

1. Prologue to the Canons, 85 



CONTENTS. 7 

PAGE 

2. God the Creator, 86 

3. The Unity of God, 87 

4. The Divine Esse, 89 

5. The Infinity and Eternity of God, 90 

6. The Creation of the Universe, ' ... 92 

7. Love and Wisdom in God, 94 

8. Creation from Divine Love by Divine Wisdom, 95 

9. The End of Creation, 97 

10. Omnipotence, Omniscience, and Omnipres- 

ence, 100 

11. God the Redeemer, Jesus Christ, 103 

12. The Divine Love and Wisdom, 103 

13. The Assumption of the Human, 105 

14. The Word made flesh, 106 

15. The Holy Spirit and the Power of the Highest, 107 

16. The Son of God, 108 

17. Exinanition and Glorification, 109 

18. The Temptations of the Lord, Ill 

19. The Glorified Human, 112 

20. Glorification successive, 114 

21. The Divine and the Human in one Person, . . 115 

22. Redemption, 116 

23. The Successive Decline of the Church, .... 117 

24. The End of the Church, 119 

25. The Increase of Evil, 121 

26. Described in the Word, 122 

27. Imminent Damnation, 123 

28. Redemption of Men and Angels, 124 

29. Redemption to Eternity, " . . 125 

30. Redemption by God Incarnate, 129 

31. The Holy Spirit, 131 



8 CONTENTS. 

PAGB 

32. The Divine proceeding, 132 

33. The Holy Spirit in its essence God, 134 

34. Passes through Heaven to men, 135 

35. Ity men to men, 136 

36. The Holy Spirit is the Word, 137 

37. The Divine Trinity, 139 

38. The Trinity in general, 140 

39. Father, Son, and Holy Spirit, 142 

40. Three Essentials of one God, . 144 

41. No Trinity before the Creation, 146 

42. The Trinity after Creation, 148 

43. The Trinity of God in one Person, 150 

44. Falsification of the Word, 154 

45. Affliction and Desolation of the Church, . . . 156 

46. The Rise of a New Church, 158 

VIII. The Last Judgment, , 162 

IX. Influx, or the Intercourse of the Soul and 

the Body, 164 

X. The Divine Love and Wisdom. 

1. God, 167 

2. The Spiritual Sun, 168 

3. Degrees, 170 

4. The Creation, 174 

5. The Creation of Man, 177 

XI. The Divine Providence. 

1. The Divine Government, 182 

2. The End of the Divine Providence, 184 

3. The Infinite and the Eternal, 184 



CONTENTS. 9 

PAGE 

4. Freedom and Eeason, 185 

5. The Removal of Evil by means of Man, .... 187 

6. No Compulsion in the things of Religion, . . . 188 

7. The Appearance that Man leads and teaches 

himself, 190 

8. Man not sensible of the operation of Provi- 

dence, 191 

9. Human Prudence, 192 

10. Things Eternal and things Temporal, 193 

11. Profanation, 196 

12. The Laws of Permission, 199 

13. The Permission of Evil, 204 

14. The Divine Providence universal, 206 

15. The Appropriation of Good and Evil, 207 

16. Predestination, 210 

17. The Lord cannot act against His Divine Law, . 212 

XII. Conjugial Love. 

1. Marriage in Heaven, 214 

2. The State of Consorts after Death, 215 

3. Love truly Conjugial, 216 

4. The Origin of Conjugial Love, 218 

5. The Marriage of the Lord and the Church, . . 219 

6. The Chaste and the non-Chaste, 221 

7. Conjunction of Souls and Minds by Marriage, . 223 

8. Change of State of life, with Men and Women 

by Marriage, 226 

9. Universals concerning Marriages, 228 

10. Causes of Cold, Separation, and Divorce, . . .231 

11. Causes of apparent Love, Friendship, and 

Favor in Marriage, 233 



10 CONTENTS. 

PAGE 

12. Betrothals and Nuptials, 235 

13. Eepeated Marriages, 238 

14. Polygamy, 239 

15. Jealousy, 241 

16. Conjugial Love and the Love of Infants, . . . 243 

17. Scortatory Love, 245 

18. Fornication, 247 

19. Concubinage, 249 

20. Adulteries, and their Kinds and Degree? . . . 250 

XIII. Charity. 

1. The First thing of Charity, 253 

2. The Second thing of Charity, 254 

3. The Neighbor in the spiritual idea, 255 

4. The Neighbor in the strict and wide sense, . . 256 

5. Man the subject of Charity, 256 

6. Use, 257 

7. How man becomes a form of Charity, .... 258 

8. The Signs of Charity, 259 

XIV. Summaries from the Arcana Ccelestia. 

1. The Celestial Man, the Spiritual Man, and the 

Dead Man, 261 

2. Vastation, 262 

3. The Spiritual World, 263 

4. Appearances, 264 

5. Appearances of Truth, 266 

6. Fallacies of the Senses, 267 

7. Why the Lord was born on our earth, .... 269 

8. Conjunction of the Angelic Societies in heaven, 271 

9. The Internal of the Word, of the Church, and 

of Worship, 272 



CONTENTS. 11 

PAGE 

XV. Summaries from the Apocalypse Explained. 

1. Doctrine, . ; 274 

2. The Divine Power, 275 

3. Laws of Divine Providence, 275 

4. The Understanding and Will, 279 

5. Nature, 281 

6. The Omnipresence and Omniscience of God, . . 282 

7. The Divine Love, 284 

8. The Divine Wisdom, 286 

I. Formation of Man in the Womb, .... 287 
II. Conjunction of the Body and Spirit of Man, 288 

III. No Angel or Spirit, not born a Man, . . . 289 

IV. Conjunction reciprocal, 290 

V. Love and Wisdom in Charity and Faith, . 291 

VI. The Lord animates all things even to 

Ultimates, 292 

XVI. Conscience, 294 

XVII. Perception, 297 



I. 



THE FAITH OF THE NEW HEAVEN AND 
NEW CHURCH. 

1. 

THE FAITH IN A UNIVERSAL AND SINGULAR FORM. 

It is said, the Faith of the New Heaven and of 
the Neiv Church, because Heaven where angels are, 
and the Church in which men are, make one, as the 
internal and external with man. In the Neiv Heaven, 
which the Lord is at this day establishing, this 
Faith is its face, gate and summary. 

1. The faith of the new heaven and 

NEW CHURCH IN THE UNIVERSAL FORM, is this : 

The Lord from eternity, who is Jehovah, came 
into the world, to subjugate the Hells and glorify 
His Human ; and without this, no mortal could 
have been saved ; and they are saved who believe 
in Him. 

It is said in the universal form, because this is 
the universal of faith, and the universal of faith is 
that which must be in all and single things. It is 

13 



14 THE FAITH, 

a universal of faith, that God is one in Essence and 
in Person, in whom is the Divine Trinity, and 
that the Lord God the Saviour Jesus Christ is that 
God. It is a universal of faith, that no mortal 
could have been saved, unless the Lord had come 
into the world. It is a universal of faith, that 
He came into the world to remove Hell from 
man, and that He removed it, by combats against 
it and victories over it ; thus He subjugated it, 
and reduced it to order, and under obedience to 
Himself. It is a universal of faith, that He came 
into the world, to glorify His Human, which He 
took on in the world, that is, unite it to the 
Divine from Which ; thus He holds Hell in order, 
and under obedience, to eternity. Since this 
could not have been done, except by temptations 
admitted into His Human, even to the last of 
them, and the last of them was the Passion of 
the Cross, therefore He underwent that. These 
are the universals of faith concerning the Lord. 

The universal of faith on the part of man is, 
that he believe in the Lord, for by believing in 
Him conjunction with Him is effected, by which 
is salvation. To believe in Him is to have confi- 
dence that He saves ; and because no one can 
have confidence but he that lives well, therefore 
this also is understood by believing in Him. 
This the Lord also says in John : " This is the 
will of the Father, that every one who believeth in 



THE FAITH. 15 

the Son may have eternal life " (vi, 40). " He that 
believeth in the Son, hath eternal life; but he that 
believeth not the Son, shall not see life, but the wrath 
of God remaineth on him " (in, 36). 

2. The faith of the new heaven and new 

CHURCH IN THE SINGULAR FORM is this ! Jehovah 

God is Love Itself and Wisdom Itself, or Good 
Itself and Truth Itself, and He, as to the Divine 
Truth, which is the Word and which was God 
with God, descended and assumed the Human, 
that He might reduce to order all things which 
were in Heaven, and all things which were in 
Hell, and all things which were in the Church ; 
since the power of Hell then prevailed over the 
power of Heaven, and on earth the power of evil 
over the power of good, and hence a total dam- 
nation stood before the doors and threatened. 
This impending damnation Jehovah God took 
away by His Human, which was the Divine 
Truth, and thus redeemed angels and men : and 
afterward in His Human He united the Divine 
Truth to the Divine Good, or the Divine Wisdom 
to the Divine Love, and thus returned into His 
Divine, in which He was from eternity, together 
with and in the glorified Human. These things 
are understood by this in John : " The Word was 
with God, and God was the Word : and the Word 
was made flesh " (i, 1, 14,) and in the same : "I 



16 THE FAITH. 

went forth from the Father, and came into the world: 
again I leave the world, and go unto the Father " 
(xvi, 28) ; and further by this : " We know that 
the Son of God hath come, and hath given us un- 
derstanding, that we may know the truth, and ice 
are in the truth, in His Son Jesus Christ. He 
is the true God and eternal Life " (John I Epist. 
v, 20, 21). From these things it is evident, that 
without the coming of the Lord into the world, 
no one could have been saved. It is similar at 
this day ; wherefore, unless the Lord come again 
into the world in the Divine Truth, which is the 
Word, neither can any one be saved. 

The singulars of faith on the part of man are, 

God is One, in Whom is the Divine Trinity, 

and He is the Lord God the Saviour Jesus 

Christ. 

Saving faith is to believe in Him. 

Evils are not to be done, because they are of 

the devil and from the devil. 
Goods are to be done, because they are of God 

and from God. 
And these are to be done by man as from him- 
self ; but it is to be believed that they arte 
from the Lord with him and through him. 
The first and second are of faith, the third and 
fourth are of charity, and the fifth is of the con- 
junction of charity and faith, thus of the Lord 
and man (T. G R n. 2, 3). 



THE FAITH. 17 

2. 

the faith in a universal idea. 
The faith of the new heaven and the 

NEW CHURCH IN THE UNIVERSAL IDEA is this: 

The Lord from eternity, who is Jehovah, came 
into the world, to subjugate the Hells and glorify 
His Human ; and without this no mortal could 
have been saved ; and they are saved who be- 
lieve in Him. 

It is said in the universal idea, because this is 
the universal of faith, and the universal of faith 
is that which must be in all and single things. 
It is a universal of faith, that God is one in Per- 
son and in Essence, in whom is the Trinity, and 
that the Lord is that God. It is a universal of 
faith, that no mortal could have been saved, un- 
less the Lord had come into the world. It is a 
universal of faith, that He came into the world 
to remove Hell from man, and that He removed 
it, by combats against it and victories over it; 
thus He subjugated it, and reduced it to order, 
and under obedience to Himself. It is a univer- 
sal of faith, that He came into the world, to 
glorify His Human, which He took on in the 
world, that is, unite it to the Divine from Which ; 
thus He holds Hell in order, and under obedi- 
ence, to eternity. Since this could not have been 

2 



18 THE FAITH. 

done, except by temptations, even to the last of 
them, and the last of them was the Passion of 
the Cross, therefore He underwent that. These 
are the universals of faith concerning the Lord. 
The universal of faith on the part of man is, that 
he believe in the Lord, for by believing in Him 
conjunction with Him is effected, by which is 
salvation. To believe in Him is to have confi- 
dence that He saves ; and since no one can have 
confidence, but he that lives well, therefore this 
also is understood by believing in Him (A. R. 
n. 67). 

3. 

THE FAITH IN A SIMPLE FORM. 

Faith Truly Saving is Faith in the Lord God 
the Saviour Jesus Christ. 

There is one God, in whom is the Divine 
Trinity, and He is the Lord Jesus Christ. 

Saving faith is to believe in Him. 

Evils are to be shunned, because they are of 
the devil, and from the devil. 

Goods are to be done, because they are of God, 
and from God. 

And these are to be done by man as from him- 
self; but it is to be believed that they are from 
the Lord with him and through him (S. E. n. 43). 

These are the five precepts of regeneration for 
the New Church (S. E. n. 111). 



THE FAITH. 19 



A SUMMARY OF THE FAITH OF* THE NEW CHURCH. 

The origin of the Faith of the New Church is 
spiritual, which is, by going to the Lord, learning 
truths from the Word, and living according to them. 

The Esse of the Faith of the New Church is, 
Confidence in the Lord God the Saviour 

Jesus Christ. 
Trust that he who lives well, and believes 
aright, is saved by Him. 
The Essence of the Faith of the New Church is, 

Truth from the Word. 
The Existence of the Faith of the New Church 
is, 

Spiritual sight. 
Harmony of truths. 
Conviction. 

Acknowledgment inscribed upon the mind. 
The States of the Faith of the New Church are, 
Infant faith, adolescent faith, and adult faith. 
Faith of genuine truth, and faith of the ap- 
pearances of truth. 
Faith of memory, faith of reason, and faith 

of light. 
Natural faith, spiritual faith, and celestial 
faith. 



20 THE FAITH. 

Living faith, and miraculous faith. 

Free faith, and faith compelled. 
The Form itself of the Faith of the New Church, 
in the universal idea, and in the particular idea, 
maybe seen in the True Christian Religion, num- 
bers 2 and 3 {T. C. B. n. 344). 



A SUMMARY OF THE FAITH OF THE OLD CHURCH. 

The Faith of the Old Church is a merely natural 
Faith, and is in itself a persuasion counterfeiting 
Faith, which is a persuasion of the false. 

The denominations of the Faith of the Old 
Church are, 

Spurious faith, in which falses are commin- 
gled with truths. 

Meretricious faith from falsified truths, and 
adulterous faith from adulterated goods. 

Closed or blind faith, which is a faith of 
things mystical : which are believed, al- 
though it is not known whether they be 
true or false ; or whether they be above 
reason, or against reason. 

Wandering faith, which is a faith in many 
gods. 

Purblind faith, which is a faith in any other 
than the true God ; and with Christians. 



THE FAITH. 21 

in any other than the Lord God the 
Saviour. 

Hypocritical or Pharisaical faith, which is 
that of the mouth, and not of the heart. 

Visionary and inverted faith, which is the 
appearance of the false as true, from in- 
genious confirmation (T. C. R. 345). 



II. 

THE COMMANDMENTS. 
1. 

THE UNIVERSAL LAW OF LIFE. 

The laws of the Decalogue are not only civil and 
moral laws, but also Divine laws ; and to act against 
them is not only to do evil to the neighbor, but to sin 
against God. 

The Decalogue was holiness itself in the Israel- 
itish Church. 

The Decalogue, in the sense of the letter, con- 
tains the general precepts of doctrine and life ; 
but, in the spiritual and celestial sense, all uni- 
versally. 

Thou shalt have no other God before my 
face. 

Thou shalt not take the name of the Lord thy 
God in vain ; for the Lord will not hold him in- 
nocent that taketh His name in vain. 

Remember the day of the Sabbath, to hallow 
it ; six days shalt thou labor, and do all thy 
22 



THE COMMANDMENTS. 23 

work ; "but the seventh day is the Sabbath to the 
Lord thy God. 

Honor thy father and thy mother, that thy 
days may be prolonged, and that it may be well 
with thee in the land, which the Lord thy God 
giveth thee. 

Thou shalt not kill. 

Thou shalt not commit adultery. 

Thou shalt not steal. 

Thou shalt not bear false witness against thy 
neighbor. 

Thou shalt not covet thy neighbor's house. 

Thou shalt not covet thy neighbor's wife, nor 
his man-servant nor his maid-servant, nor his 
ox, nor his ass, nor anything that is thy neigh- 
bor's. 

The Ten Commandments contain all things 
which are of love to God, and all things which 
are of love toward the neighbor (T. C. E. 
n. 282-331). 

2. 

LOVE TO GOD AND THE NEIGHBOR. 

The Commandments of the Decalogue contain all 
things ivhich are of love to God, and of love toward 
the neighbor. 

So far as man shuns evils, he wills goods, be- 



_4 THE COMMANDMENT& 

cause evils and goods are opposites ; for evils are 
from Hell, and goods from Heaven; wherefore, 
so far as Hell is removed, that is, evil, Heaven 
draws near, and man looks to good. That it is 
so, appears manifestly from eight commandments 
of the Decalogue, seen thus : 

So far as any one does not worship other gods, 
he worships the true God. 

So far as any one does not take the name of God 
in vain, he loves those things which are from 
G:--I. 

So far as any one wills not to commit murder, 
and to act from hatred and revenge, he wills well 
to his neighbor. 

So far as any one .wills not to commit adultery, 
he wills to live chastely with his wife. 

So far as any one wills not to steal, he acquires 

So far as any one wills not to hear false wit- 
ness, he wills to think and speak truths. 

So far as any one does not covet the things 
which are his neighbor's, he wills that his neigh- 
bor should have that which is his own. 

To these are to be added two canons for the use of 
: New Church : 

1 ' : one can shun evils as sins, and do goods 
which are good before God, from himself; but so 



THE COMMANDMENTS. 25 

far as any one shuns evils as sins, he does goods, 
not from himself, but from the Lord. 

Man ought to shun evils as sins, and fight 
against them, as of himself; and if he shuns evils 
from any other cause whatsoever, than because 
they are sins, he does not shun them, but only 
causes them not to appear before the world 
(T. C. R. n. 330). 



EVILS TO BE REMOVED AS SINS. 

So far as evils are removed as sins, goods inflow, 
and man afterwards does goods, not from himself but 
from the Lord. 

So far as man does not worship other gods, so 
far also as he does not love himself and the 
world above all things, the acknowledgment of 
God inflows from the Lord ; and then he worships 
God, not from himself, but from the Lord. 

So far as man does not profane the name of 
God, so far also as he shuns the lusts arising 
from the loves of self and of the world, he loves* 
the holy things of the Word and of the Church ; 
for these are the Name of God, and the lusts, 
arising from the loves of self and of the world, 
profane them. 



26 THE COMMANDMENTS. 

So far as man shuns thefts, so also frauds and un- 
lawful gains, sincerity and justice enter ; and he 
loves what is sincere and just, from sincerity and 
justice, and hence acts sincerely and justly, not 
from himself, hut from the Loed. 

So far as he shuns adulteries, so also unchaste 
and filthy thoughts, conjugial love enters, which 
is the inmost love of Heaven, in which love 
chastity itself resides. 

So far as he shuns murders, so also deadly 
hatreds and revenge, which breathe murder, the 
Lord enters with mercy and love. 

So far as he shuns false testimonies, so also lies 
and blasphemies, truth enters from the Lord. 

So far as he shuns the lust of possessing the 
houses of others, so also the love and the lusts 
thence of possessing the goods of others, charity 
toward the neighbor enters from the Lord. 

So far as he shuns the lust of possessing the 
wives, the servants, and the goods of others, so 
also the love and the lusts thence of ruling over 
others, love to the Lord enters. 

In these eight precepts of the Decalogue, are 
contained the evils that are to be shunned ; but 
in the other two, the third and the fourth, are 
contained some things which are to be done, 
namely, that the Sabbath is to be hallowed, and 
that parents are to be honored {A. E. n. 949). 



THE COMMANDMENTS. 27 

4. 

NOTHING MORE HOLY. 

The Commandments of the Decalogue, because 
they were the first-fruits of the Word, and thence the 
first-fruits of the Church about to be instituted with 
the Israelitish nation, and because they were, in a 
brief summary, a complex of all things of religion, 
by which there is conjunction of God with man, and 
of man with God, therefore they were so holy, that 
there is nothing more holy. 

That the Commandments of the Decalogue 
were most holy, is evident from the follow- 
ing : 

The Lord Jehovah Himself descended upon 
mount Sinai, in fire and with angels, and pro- 
mulgated them with a living voice, and the moun- 
tain was hedged around, lest any one should 
draw near and die ; 

Neither the priests nor the elders approached, 
but Moses alone ; 

They were written upon two tables of stone, by 
the finger of God ; 

When Moses brought those two tables down, 
the second time, his face shone ; 

The tables were afterward laid up in the ark, 
and the ark inmostly in the tabernacle ; and over 



28 THE COMMANDMENTS. 

it was set the propitiatory, and upon this cherubs 
of gold ; 

The inmost in the tabernacle, where the ark 
was, was called the holy of holies ; 

Outside of the veil, within which the ark was, 
were arranged many things which represented 
the holy things of Heaven and the Church, which 
were: 

The table overlaid with gold, upon which 

was the bread of faces ; 
The golden altar, upon which the incense 

burned ; 
The golden candlestick with seven lamps ; 
And the curtains round about, of fine linen, 
purple, and scarlet. 

On account of the holiness of the tabernacle, 
from the law in the ark, and the presence of 
Jehovah in that law, 

All the Israelitish people by command encamped 
in order around it, and marched in order after it ; 

A pillar of cloud was over it by day, and a 
pillar of fire by night ; 

Jehovah spoke with Moses upon the propitia- 
tory between the cherubs ; 

The ark was called Jehovah there ; 

It was not lawful for Aaron to enter within the 
veil, except with sacrifice and incense, lest he 
should die. 



THE COMMANDMENTS. 29 

Miracles were also done by the ark, where the 
law was, in which Jehovah was present, 

The waters of the Jordan were divided, and the 
people passed over on dry ground ; 

When it was carried around, the walls of 
Jericho fell ; 

Dagon, the god of the Philistines, fell upon his 
face before it and lay upon the threshold of the 
temple ; 

The Bethshemites were smitten, to the number 
of several thousands ; 

Uzzah, because he - touched it, died. 

The ark was introduced by David into Zion 
with sacrifice and shouting ; 

And afterward by Solomon into the temple at 
Jerusalem, where it became the inmost shrine. 

From all of these things it is manifest, that the 
Decalogue was holiness itself in the Israelitish 
Church (T. C. R. 283). 



III. 



A SUMMARY EXPOSITION OF THE DOC- 
TRINE OF THE NEW CHURCH. 



A DOCTRINE OF FAITH AND LIFE. 

The doctrine of the New Church is not only a 
doctrine of Faith, but also a doctrine of Life. 

1. The Churches, separated by the Reformation 
from the Roman Catholic Church, disagree in 
various things ; but they all agree in the articles 
concerning the Trinity of Persons in the Divinity, 
the Origin of Sin from Adam, the Imputation of 
the Merit of Christ, and Justification b}' Faith 
alone. 

The Roman Catholics, before the Reformation, 
taught the same things as the Reformed after it, 
concerning the four articles mentioned, except 
that they conjoined that Faith with Charity and 
Good Works. 

The leading Reformers retained all the dogmas 
concerning these four articles, such as they were 
then, and had been, with the Roman Catholics, 
30 



SUMMARY EXPOSITION. 31 

but they separated Charity or Good Works from 
that Faith, and declared that they were not at 
the same time saving, in order that they might 
be totally severed from the Roman Catholics, as 
to the very essentials of the Church, which are 
Charity and Faith. 

Nevertheless, the leading Reformers adjoined 
Good Works to their Faith, and also conjoined 
them, but in man as a passive subject, the Roman 
Catholics, however, in man as an active subject ; 
and still there is actual conformity between them, 
as to faith, works, and merits. 

The whole theology in the Christian world at 
this day, is founded on the idea of three Gods, 
arising from the doctrine of a Trinity of Persons. 

The dogmas of that theology appear to be 
erroneous, after the idea of a Trinity of Persons, 
and thence of three Gods, is rejected, and the 
idea of one God, in whom is the Divine Trinity, 
is received in its place. 

Then the Faith truly saving, which is the faith 
in one God, united with good works, is acknowl- 
edged and received. 

The Faith truly saving in its simple form is 
this : There is one God, in Whom is the Divine 
Trinity, and that God is the Lord Jesus Christ. 
Saving faith is to believe in Him. Evils are to 
be shunned, because they are of the devil and 
from the devil. Goods are to be done, because 



32 SUMMARY EXPOSITION. 

they are of God, and from God. And these are 
to be done by man as from himself, but it is to 
be believed, that they are from the Lord with 
him and by him. 

2. The faith of the present day has separated 
religion from the Church, since religion consists 
in the acknowledgment of one God, and in the 
worship of Him from the faith of charity. 

The faith of the present Church cannot be con- 
joined with charity, and produce any fruits, which 
are good works. 

From the faith of the present Church, a wor- 
ship of the mouth and not of the life flows forth, 
when yet the worship of the mouth is accepted by 
the Lord, according to the worship of the life. 

The doctrine of the present Church is bound 
together by many paradoxes, which are to be 
embraced by faith ; and therefore its dogmas 
enter into the memory only, and not into any 
understanding above the memory, but merely 
into confirmations below it. 

The dogmas of the present Church cannot be 
learned and retained, except with great difficulty ; 
nor can they be preached and taught, except with 
much care and caution, lest their nakedness ap- 
pear, because true reason neither perceives nor 
receives them. 

The doctrine of the faith of the present 



SUMMARY EXPOSITION. 33 

Church ascribes human properties to God ; for 
example, that He viewed men from wrath, that 
He wished to be reconciled, that He is reconciled 
by love to His Son, and by intercession ; that He 
wished to be propitiated by the misery seen in the 
Son, and thus be brought back to mercy ; and 
that He imputes the justice of the Son to an un- 
just man, who supplicates from faith alone, and 
thus from an enemy makes him a friend, and 
from a child of wrath a child of grace. 

From the faith of the present Church has been 
produced a monstrous progeny ; such as, instan- 
taneous salvation from immediate mercy ; pre- 
destination ; no attention of God to the acts of 
man, but to faith alone ; that there is no bond 
between charity and faith ; that man in conver- 
sion is as a stock ; besides many more. The 
heresies, from the first ages to the present day, 
have sprung from no other source, than from a 
doctrine founded upon the idea of three Gods. 

3. The last state of the present Church, when it 
is at an end, is meant by the Consummation of the 
Age, and the Advent of the Lord (Matthew xxiv,3). 

Infestation from falses, and thence the consum- 
mation of all truth, or desolation, at this day in 
the Christian Churches, is meant by the great 
affliction, such as was not from the beginning of 
the world, nor ever shall be (Matthew xxiv, 21). 
3 



34 SUMMARY EXP08FFT0N. 

That neither love, nor faith, nor the knowl- 
edges of good and truth, would be in the last 
time of the Christian Church, when it is at an 
end, is meant by these words in Matthew (xxiv. 
29), After the affliction of those days, the sun shall 
be obscured, and the moon shall not give her light, 
and the stars shall fall from heaven, and r 
of tlie heavens si .: ill I, eommoved. 

They who are in the present justifying faith, are 
meant by the he-goats in Daniel, and in Matthew. 

They, who have confirmed themselves in the 
present justifying faith, are meant by the dragon 
in the Apocalypse, by his two beasts, and by the 
locusts ; and that faith itself confirmed, is there 
meant by the great city, which is spiritually called 
Sodom and Egypt, where the two witnesses were 
slain, as also by the pit of the abyss, out of which 
the locusts came. 

Unless a New Church be established by the 
Lord, no one can be saved; this is meant by 
these words in Matthew (xxiv, 22), Unless those 
days be shortened, no flesh can be saved. 

The opening and rejection of the dogmas of 
the faith of the present Church, and the revela- 
tion and reception of the dogmas of the faith of 
the New Church, is meant by these words in the 
Apocalypse, He that sat upon the throne said. Re- 
hold, I make all things new ; and He said, Write, 
for these words are true and faithful. 



SUMMARY EXPOSITION. 35 

The New Church, about to be established by 
the Lord, is the New Jerusalem treated of in the 
Apocalypse ; and it is there called the Bride and 
Wife of the Lamb. 

The faith of the New Church can by no means 
be together with the faith of the former Church ; 
if they should be together, such a collision and 
conflict would take place, that everything of the 
Church would perish with man. 

The Roman Catholics at this day know noth- 
ing of the imputation of the merit of Christ, and 
of justification by faith therein, into which their 
Church was initiated, because it lies altogether 
covered by their externals of worship, which are 
many ; if therefore they recede in part from the 
externals of their worship, and immediately ap- 
proach God the Saviour Jesus Christ, and receive 
the holy Eucharist in both kinds, they may be 
introduced into the New Jerusalem, that is, into 
the New Church of the Lord, more easily than 
the Reformed. 

2. 

IMPUTATION. 

The Imputation of the justice or merit of Christ, 
enters at this day into the whole theology of the Re- 
formed Christian world, and the faith of that Im- 
putation is regarded as the only medium of salva- 



36 SUMMARY EXPOSITION. 

tion ; it is therefore important that it be made known 
what Imputation is. 

To every one after death is imputed the evil 
hi which he is, and in like manner the good. 
Every one has his own proper life. 
The life of every one remains with him after 

death. 
To an evil man is then imputed the evil of 
his life, and to a good man is imputed the 
good of his life. 
The induction of the good of one upon another 
is impossible. 

Ever} r man is born in evil. 

Man is led into good by the Lord through 

regeneration. 
This is effected by faith in the Lord, and 
by a life according to His command- 
ments. 
Wherefore the good of one cannot by appli- 
cation be induced upon another, and thus 
imputed. 
The faith of imputation, or application of the 
justice and merit of Christ, because it is im- 
possible, is an imaginary faith (Sum. Exp. 
109-111). 



IV. 



UNIVERSAL THEOLOGY OF THE NEW 
. CHUECH. 

1. 

THE UNITY OF GOD. 

The acknowledgment of God from a knowledge of 
Him, is the very essence and soul of all things in 
universal Theology. 

The whole Sacred Scripture, and hence all the 
doctrines of the Churches in the Christian world 
teach, that God is, and that He is One. 

There is a universal influx from God into the 
souls of men, that God is, and that He is One. 

Hence it is, that in the whole world there is no 
nation, which has religion and sound reason, 
which does not acknowledge God, and that God 
is One. 

As to what the one God is, nations and peoples 
have differed, and do differ, from many causes. 

Human reason, from many things in the world, 
can perceive and conclude, if it will, that God is, 
and that He is One. 

37 



38 UNIVERSAL THEOLOGY. 

If God were not One, the universe could not 
have been created and preserved. 

The man, who does not acknowledge God. is 
excommunicated from the Church, and damned. 

With men, who do not acknowledge one God, 
but many, nothing of the Church coheres. 



2. 

THE- DIVINE ESSE, WHICH IS JEHOVAH. 

The Divine Esse is Esse itself, from which all 
things are, and which must be in all things, that 
they may be. 

The one God is called Jehovah from Esse, be- 
cause He alone is, was, and will be, and because 
He is the First and the Last, the Beginning and 
the End, the Alpha and the Omega. 

The one God is Substance itself and Form 
itself, and angels and men are substances and 
forms from Him ; and so far as they are in Him, 
and He in them, they are images and likenesses 
of Him. 

The Divine Esse is Esse in itself, and at the 
same time Existere in itself. 

The Divine Esse and Existere in itself cannot 
produce another Divine which would be Esse and 



UNIVERSAL THEOLOGY. 39 

Existere in itself ; consequently another God of 
the same essence is not possible. 

A plurality of gods in the ancient ages, and 
also in the modern, has existed from nothing else 
than from not understanding the Divine Esse. 



THE INFINITY OF GOD. 

The Infinity of God comprehends both Immensity 
and Eternity, but it transcends the finite, and the 
knowledge of it a finite mind ; still it may in some 
measure be perceived. 

God, since He is and exists in Himself, and all 
things in the universe are and exist from Him, is 
Infinite. 

God, since He was before the world, thus before 
spaces and times arose, is Infinite. 

God, after the world was made, is in space 
without space, and in time without time. 

The Infinity of God in relation to spaces, is 
called Immensity, and in relation to times is 
called Eternity ; and although there are these 
relations, still there is nothing of space in His 
Immensity, and nothing of time in His Eternity. 

Illustrated reason, from very many things in 
the world, can see the Infinity of God. 



40 UNIVERSAL THEOLOGY. 

Every created thing is finite, and the Infinite 
is in finites, as in receptacles, and in men as in 
its images. ' 



THE ESSENCE OF GOD, WHICH IS THE DIVINE LOVE 
AND THE DIVINE WISDOM. 

The Esse of God is more universal than the 
Essence of God, as the Infinity is more universal 
than the Love of God, Tlie Esse of God enters into 
the Essence, as an adjunct, cohering, determining, 
forming, and at the same time elevating. 

God is Love itself and Wisdom itself, and 
these two make His Essence. 

God is Good itself and Truth itself, because 
Good is of Love and Truth is of Wisdom. 

God, because He is Love itself and Wisdom 
itself, is Life itself, which is Life in itself. 

Love and Wisdom in God make one. 

The Essence of Love is to love others outside 
of itself, to will to be one with them, and to 
make them happy from itself. 

These things of the Divine Love were the 
cause of the creation of the universe, and they 
are the cause of its preservation. 



UNIVERSAL THEOLOGY. 41 



5. 



THE OMNIPOTENCE, OMNISCIENCE, AND OMNIPRES- 
ENCE OP GOD. 

Infinity, Immensity, and Eternity pertain to the 
Divine Esse, and Omnipotence, Omniscience, and 
Omnipresence to the Divine Essence. 

The Divine Wisdom from the Divine Love has 
Omnipotence, Omniscience, and Omnipresence. 

The Omnipotence, Omniscience, and Omni- 
presence of God cannot be cognized, unless it be 
known what order is, and unless these things be 
known, that God is order, and that together with 
the creation He introduced order into the uni- 
verse, and into all and single things of it. 

The Omnipotence of God, in the universe, and 
in all and single things of it, proceeds and ope- 
rates according to the laws of His order. 

God is Omniscient, that is, perceives, sees, and 
knows all and single things, even to the most 
minute, which are done according to order ; and 
from these, also the things which are done con- 
trary to order. 

God is Omnipresent from the firsts to the ulti- 
mates of His order. 

Man was created a form of Divine Order. 

Man is so far in power against the evil and the 



42 UNIVERSAL THEOLOGY. 

false from the Divine Omnipotence, and he is so 
far in wisdom concerning good and truth from 
the Divine Omniscience, and he is so far in God 
from the Divine Omnipresence, as he lives accord- 
ing to Divine Order. 

6. 

THE CREATION. 

A just idea of the Creation of the Universe cannot 
be procured without some universal knowledges, which 
put the understanding in a state of perception. 

There are two worlds, the spiritual world, in 
which angels and spirits are, and the natural 
world, in which men are. 

In each world there is a sun, and the sun of 
the spiritual world is pure Love from Jehovah 
God, who is in the midst of it; from that sun 
proceed heat and light, and the heat thence pro- 
ceeding in its' essence is Love, and the light 
thence proceeding in its essence is Wisdom ; and 
these two affect the will and understanding of 
man, the heat his will, and the light his under- 
standing; but the sun of the natural world is 
pure fire, and therefore the heat thence is dead, 
likewise the light ; and they serve spiritual heat 
and light for clothing and support, that they may 
pass to man. 



UNIVERSAL THEOLOGY. 43 

The two things, which proceed from the sun of 
the spiritual world, and hence all the things that 
exist there by them, are substantial, and are 
called spiritual ; and the two similar things 
which proceed from the sun of the natural world, 
and hence all the things that exist here by them, 
are material, and are called natural. 

In each world there are three degrees, which 
are called degrees of altitude, and hence, three 
regions, according to which the three angelic 
Heavens are arranged, and according to which 
human minds are arranged, which thus cor- 
respond to the three angelic Heavens ; and the 
remaining things both here and there are ar- 
ranged in like manner. 

There is a correspondence between the things 
which are in the spiritual world, and those which 
are in the natural world. 

There is order, into which all and single things 
of both worlds were created. 

An idea concerning these things is to be pro- 
cured first of all ; unless this be done, the human 
mind, from mere ignorance concerning them, 
would fall easily into an idea of the creation of 
the universe by nature, and from ecclesiastical 
authority alone, would say that nature was 
created by God ; but, because it knows not how, 
if it scrutinizes interiorly concerning this thing, 
it falls prone into naturalism, which denies God. 



44 UNIVERSAL THEOLOGY. 

7. 

THE LORD THE REDEEMER. 

Knowledge concerning the Lord exceeds in excel- 
lence all the knowledges which are in Heaven and in 

the Church. 

Jehovah God, the Creator of the universe, de- 
scended and assumed the Human, to redeem and 
save men. 

He descended as the Divine Truth, which is 
the "Word, and yet He did not separate the Di- 
vine Good. 

He assumed the Human according to Divine 
Order. 

The Human, by which He sent Himself into 
the world, is what is called the Son of God. 

The Lord, by acts of Redemption, made Him- 
self Justice. 

By the same acts He united Himself to the 
Father, and the Father Himself to Him; also 
according to Divine Order. 

Thus God was made Man, and Man God, in 
One Person. 

The progression to Union was the state of His 
Exinanition, and the Union itself is the state of 
His Glorification. 

Hereafter no Christian can come into Heaven, 



UNIVERSAL THEOLOGY. 45 

unless he believes in the Lord God the Saviour, 
and goes to Him alone. 

The Lord, before His Coming into the world, 
was present with the men of the Church, but 
mediately through angels, who represented Him ; 
but after His Coming, He is present with the 
men of the Church immediately. 



8. 

REDEMPTION. 

TJiere are two things, for which the Lord came 
into the world, and by which He saved men and 
angels, Redemption and the Glorification of His 
Human. These two are distinct from each other, 
but they make one for salvation. 

Redemption was the subjugation of the Hells, 
and the ordination of the Heavens, and thereby 
the preparation for a new spiritual Church. 

Without that Redemption no man could have 
been saved, nor could the angels have subsisted 
in a state of integrity. 

The Lord thus redeemed not ouly men, but 
also angels. 

Redemption was a work purely Divine. 

Redemption could not have been effected ex- 
cept by God incarnate. 



46 UNIVERSAL THEOLOGY. 

The Passion of the Cross was the last temp- 
tation which the Lord, as the Greatest Prophet, 
sustained ; and it was the means of the Glorifica- 
tion of His Human, that is, of Union with the 
Divine of His Father, and not Redemption. 

That the Passion of the Cross was Redemption 
itself, is a fundamental error of the Church ; and 
that error, together with the error concerning 
three Divine Persons from eternity, has perverted 
the whole Church, so far that not anything spir- 
itual is left remaining in it. 



9. 

THE HOLY SPIRIT. 

The Holy Spirit is not a God by Himself, but by 
Him in the Word is understood the Divine Opera- 
tion proceeding from the One and Omnipresent God. 

The Holy Spirit is the Divine Truth, and also 
the Divine Virtue and Operation, proceeding 
from the one God, in whom is the Divine Trinity, 
thus from the Lord God the Saviour. 

The Divine Virtue and Operation, which is 
understood by the Holy Spirit, is in general re- 
formation and regeneration ; and according to 
these, renovation, vivification, sanctification, and 
justification ; and accordiug to these, purification 



. UNIVERSAL THEOLOGY. 47 

from evils and remission of sins, and finally, 
salvation. 

The Divine Virtue and Operation, which is un- 
derstood by the sending of the Holy Spirit, with 
the clergy in particular, is illustration and in- 
struction. 

The Lord operates these virtues in those who 
believe in Him. 

The Lord operates of Himself from the Father, 
and not the reverse. 

The spirit of man is his mind, and whatever 
proceeds from it. 

In the Word of the Old Testament, the Holy 
Spirit is nowhere mentioned, but only the 
Spirit of Holiness ; and it is nowhere said 
that the prophets spoke from the Holy 
Spirit, but from Jehovah ; but it is other- 
wise in the New Testament. 

10. 

THE DIVINE TRINITY. 

When the Divine Trinity is known, a just idea of 
God may be obtained ; for on this depends the whole 
body of Theology, as a chain on its staple. Every 
one is allotted his place in the Heavens, according to 
his idea of God. 

There is a Divine Trinity, which is Father, 
Son, and Holy Spirit. 



48 UNIVERSAL THEOLOGY. 

These three, Father, Son, and Holy Spirit, are 
the three essentials of one God, which make one, 
as soul, body, and operation with man. 

Before the world was created, this Trinity was 
not ; but, after the world was created, when God 
became incarnate, it was provided and made, and 
then in the Lord God, the Redeemer and Saviour, 
Jesus Christ. 

A Trinity of Divine Persons from eternity, or 
before the world was created, is, in the ideas of 
thought, a Trinity of Gods ; and this cannot be 
abolished by the oral confession of one God. 

A Trinity of Persons was unknown in the 
Apostolic Church, but it arose from the Xicene 
Council, and was thence introduced into the 
Roman Catholic Church, and from this into the 
Churches separated from it. 

From the Xicene and Athanasian Trinity 
together, a faith in three Gods arose, which has 
perverted the whole Christian Church. 

Hence that abomination of desolation and 
affliction, such as has not been, nor will be. which 
the Lord predicted in Daniel and the Evangelists, 
and in the Apocalypse. 

Hence also it is, that unless a Xew Heaven and 
a New Church be built by the Lord, no flesh can 
be saved. 

From a Trinity of Persons, each of whom 
singly is God, according to the Athanasian Creed, 



UNIVERSAL THEOLOGY. 49 

many dissonant and heterogeneous ideas concern- 
ing God have existed, winch are phantasies and 
abortions. 

11. 

THE SACKED SCRIPTURE. 

Jehovah Himself, the God of Heaven and Earth, 
spoke the Word by Moses and the Prophets ; and the 
Lord the Saviour, who is Jehovah, spoke the Word 
in the Evangelists, from His own mouth, or from the 
Spirit of His mouth, which is the Holy Spirit, by 
His twelve Apostles. 

1. The Sacred Scripture, or the Word, is the 
Divine Truth itself. 

In the Word there is a spiritual sense, hitherto 
unknown. 

What the spiritual sense is, does not ap- 
pear in the sense of the letter. 
The spiritual sense is in all and single things 

of the Word. 
The Lord, when He was in the world, spoke 
by correspondences, thus spiritually, when 
He spoke naturally. 
It is from the spiritual sense that the Word 
is Divinely inspired, and holy in every 
syllable. 
The spiritual sense of the Word has been 
hitherto unknown. 
4 



50 UNIVERSAL THEOLOGY. 

The spiritual sense of the Word will not 
hereafter be given to any one, unless he be 
in genuine truths from the Lord. 
From the Word in its spiritual sense wonder- 
ful things appear in the spiritual world. 
The sense of the letter of the Word is the 
basis, the continent, and the firmament of its 
spiritual and celestial sense. 

Divine Truth, in the sense of the letter of the 
Word, is in its fullness, in its holiness, and in its 
power. 

The truths of the sense of the letter of the 

Word are understood by the precious 

stones, of which the foundations of the 

New Jerusalem consisted. 

The goods and truths of the sense of the 

letter of the Word are understood by the 

urim and thummim in the ephod of Aaron. 

Truths and goods in ultimates, such as are 

in the sense of the letter of the Word, are 

understood by the precious stones in the 

garden of Eden, in which the King of 

Tyre is said to have been. 

The same were represented by the curtains, 

veils, and columns of the tabernacle. 
Likewise by the externals of the temple at 

Jerusalem. 
The Word in its glory was represented in the 
Lord, when He was transformed. 



UNIVERSAL THEOLOGY. 51 

The power of the Word in ultimates was 

represented by the Nazarites. 
The power of the Word is ineffable. 

2. The doctrine of the Church is to be drawn 
from the sense of the letter of the Word, and 
confirmed by it. 

The Word without doctrine is not understood. 

The genuine truth, which will be of doctrine, 

in the sense of the letter of the Word, 

does not appear to others, than those who 

are in illustration from the Lord. 

By the sense of the letter of the Word there is 

conjunction with the Lord, and consociation with 

the angels. 

The Word is in all the Heavens, and thence 
is angelic wisdom. 

The Church is from the Word, and it is such 
with man, as is his understanding of the Word. 

In the every thing of the Word is the mar- 
riage of the Lord and the Church, and hence 
the marriage of good and truth. 

Heresies may be taken from the sense of the 
letter of the Word, but to confirm them is dam- 
nable. 

Many things in the Word are appearances of 
truth, in which genuine truths lie hidden. 
By confirming the appearances of truth fal- 
lacies exist. 



52 UNIVERSAL THEOLOGY. 

The sense of the letter of the "Word is a 
guard for the genuine truths, which are 
concealed. 
The sense of the letter of the "Word was 
represented by cherubim, and is signified 
by them in the Word. 
The Lord fulfilled in the world all things of 
the Word, and hj this He became the Word, that 
is. the Divine Truth, even in ultimates. 

Before this Word, which is at this day in the 
world, there was a Word, which was lost, 

By the W T ord those also have light, who are out 
of the Church, and have not the Word. 

W T ithout the "Word, no one would have any 
knowledge of God, of Heaven and Hell, of the 
life after death, and still less, of the Lord. 



12. 

FAITH. 

Faith is first in time, but Charity is first in end. 

1. Saving Faith is in the Lord God the Saviour 
Jesus Christ, 

Since He is the visible God, in whom is the 
invisible. 
Faith in the sum is, that he who lives well, and 
believes aright, is saved by the Lord. 



UNIVERSAL THEOLOGY. 53 

The first of Faith in Him is the acknowl- 
edgment that He is the Son of God. 
Man receives Faith by going to the Lord, learn- 
ing truths from* the Word, and living according 
to them. 

Faith merely natural is a persuasion coun- 
terfeiting Faith. 
The abundance of truths, cohering as in a 
bundle, exalts and perfects faith. 

The truths of Faith are capable of being 

multiplied to infinity. 
There is a disposition of the truths of faith 
into a series, thus, as it were, into bundles. 
According to the abundance and coherence 

of truths, faith is perfected. 
The truths of faith, however numerous they 
are, and however diverse they appear, 
make one from the Lord. 
The Lord is the Word, the God of Heaven 
and Earth, the God of all flesh, the God of 
the vineyard or the Church, the God of 
Faith, and the Light itself, the Truth, and 
eternal Life. 
Faith without Charity is not Faith, and Charity 
without Faith is not Charity, and neither lives 
except from the Lord. 

Man can procure for himself faith, charity, 
and the life of faith and charity ; still 
nothing of faith, nothing of charity, and 



54 UNIVERSAL THEOLOGY. 

nothing of the life of each, is from man, 
but from the Lord alone. 
There is a distinction between natural faith 
and spiritual faith, and the latter is inte- 
riorly in the former from the Lord. 

2. The Lord, Charity, and Faith make one, as 
life, will, and understanding in man ; and if they 
are divided, each perishes, as a pearl reduced to 
powder. 

The Lord, with all His Divine Love, with 
all his Divine Wisdom, thus with all His 
Divine Life, inflows with every man. 
Consequently, the Lord, with all the essence 
of Faith and Charity, inflows with every 
man. 
The things which inflow from the Lord are 
received by man, according to his state and 
form. 
But the man who divides the Lord, Charity, 
and Faith, is not a form receiving but a 
form destroying. 
The Lord is Charity and Faith in man, and 
man is Charity and Faith in the Lord. 

Conjunction with God is that by which man 

has salvation and eternal life. 
Conjunction with God the Father is not pos- 
sible, but with the Lord, and by Him with 
God the Father. 



UNIVERSAL THEOLOGY. 55 

Conjunction with the Lord is reciprocal, 

which is, that man is in the Lord, and the 

Lord in man. 
This reciprocal conjunction of the Lord and 

man is effected by Charity and Faith. 
Charity and Faith are together in Good 
Works. 

Charity is to will well, and Good Works are 

to do well from willing well. 
Charity and Faith are only mental and 

perishable, unless, when it can be done, 

they are determined into acts, and coexist 

in them. 
Charity alone does not produce Good Works, 

still less Faith alone, but Charity and 

Faith together. 
There is true faith, spurious faith, and hypo- 
critical faith. 

The Christian Church began from its cradle 

to be infested and torn asunder by schisms 

and heresies. 
There is one only true Faith, which is in 

the Lord God the Saviour Jesus Christ ; 

and it is with those who believe Him to 

be the Son of God, the God of Heaven and 

Earth, and one with the Father. 
Spurious faith is every faith that recedes 

from the one only true Faith, and it is 

with those who ascend some other way, 



56 UNIVERSAL THEOLOGY. 

and regard the Lord not as God, but only 
as a man. 

Hypocritical faith is no faith. 
There is no faith with the evil. 

The evil have no faith, because evil is of 
Hell, and faith is of Heaven. 

All those in Christendom have no faith who 
reprobate the Lord and the Word, although 
they live morally, and speak, teach, and 
write rationally, even concerning faith. 

13. 

CHARITY AND GOOD WORKS. 

Charity is the complex of all things of good, which 
a man does to the Neighbor, and Faith is tjie com- 
plex of all things of truth, which a man thinks con- 
cerning God and things Divine. 

There are three universal loves, the love of 
Heaven, the love of the world, and the - love 
of self. 

These three loves, when they are rightly sub- 
ordinated, perfect man ; but when they are not 
rightly subordinated, they pervert and invert 
him. 

Every man in the singular is the neighbor who 
is to be loved, but according to the quality of his 
good. 



UNIVERSAL THEOLOGY. 57 

Man in the plural, which is a lesser and 
greater society, and man in the composite of 
these, which is the country, is the neighbor that 
is to be loved. 

The Church is the neighbor which is to be 
loved in a superior degree, and the kingdom of 
the Lord in the supreme. 

To love the neighbor, regarded in itself, is not 
to love the person, but the good which is in the 
person. 

Charity and Good Works are two distinct things, 
as willing well and doing well. 

Charity itself is to act justly and faithfully in 
the office, business, and work, in which any one 
is, and with whom he has any intercourse. 

The benefactions of Charity are, to give to the 
poor, and to help the needy, but with prudence. 

There are duties of Charity ; some public, some 
domestic, and some private. 

The diversions of Charity are dinners, suppers, 
and social parties. 

The first thing of Charity is to remove evils, 
and the second is to do goods, which are of use to 
the neighbor. 

Man, in the exercises of Charity, does not place 
merit in works, when he believes that all good is 
from the Lord. 

A moral life, when it is at the same time spir- 
itual, is Charity. 



58 UNIVERSAL THEOLOGY. 

The friendship of love contracted with a man, 
of whatsoever quality he is, as to the spirit, is 
detrimental after death. 

There is spurious charity, hypocritical charity, 
and dead charity. 

The friendship of love among the evil, is in- 
testine hatred for each other. 

Love to God, and love toward the neighbor are 
conjoined. 

14. 

FREE WTXL. 

Free Will in spiritual things, is given to man 
from the womb, even to the end of life in the world, 
and afterwards to eternity. 

In the garden of Eden were placed two trees, 
one of life and the other of the knowledge of 
good and evil, which signifies that Free Will in 
spiritual things is given to man. 

Man is not life, but is a receptacle of life from 
God. 

Man, so long as he lives in the world, is held in 
the middle between Heaven and Hell, and there 
in spiritual equilibrium, which is Free Will. 

From the permission of evil, in which is the 
internal man of every one, it is evidently mani- 
fest that man has Free Will in spiritual things. 



UNIVERSAL THEOLOGY. 59 

Without Free Will in spiritual things, the 
Word would not be of any use, nor the Church 
anything. 

Without Free Will in spiritual things, there 
would not be anything of man, by which he could 
conjoin himself in turn to the Lord, and thence 
no imputation, but mere predestination, which is 
detestable. 

Without Free Will in spiritual things, God 
would be the cause of evil, and thus there would 
be no imputation of charity and faith. 

Every spiritual thing of the Church, which 
enters in freedom, and is received from freedom, 
remains ; but not the reverse. 

The voluntary and intellectual of man are in 
this Free Will ; but the doing of evil in both 
worlds, the spiritual and the natural, is restrained 
by laws, since otherwise society would perish in 
both. 

If men had not Free Will in spiritual things, 
all in the whole earth might be led within one 
day to believe in the Lord ; but this cannot be 
done, because that which is not received by man 
from Free Will, does not remain. 

Miracles are not done at this day, because 
they take away Free Will in spiritual 
things, and compel. 



60 UNIVERSAL THEOLOGY. 

15. 

REPENTANCE. 

No man can be regenerated, until the more griev- 
ous evils, which make him detestable before God, are 
removed, and these are removed by Repentance. 

Repentance is the first thing of the Church 
with man. 

Contrition, of which it is at the present day 
said, that it precedes faith, and is followed by the 
consolation of the Gospel, is not Repentance. 

Oral confession alone, that one is a sinner, is 
not Repentance. 

Man is born into evils of every kind, and unless 
he removes them in part by Repentance, he re- 
mains in them, and he who remains in them, 
cannot be saved. 

The knowledge of sin, and the exploration of 
some one sin in one's self, begins Repentance. 

Actual Repentance is to explore one's self, to 
know and acknowledge one's sin, to make suppli- 
cation to the Lord, and to begin a new life. 

True Repentance is to explore, not only the 
acts of one's life, but also the intentions of his 
will. 

Those also repent, who do not explore them- 
selves, but still desist from evils, because they 



UNIVERSAL THEOLOGY. 61 

are sins ; and this Repentance is done by those, 
who do the works of charity from religion. 

Confession ought to be made before the Lord 
God the Saviour, and then supplication for help 
and power to resist evils. 

Actual Repentance is easy with those w T ho 
have done it several times, but very difficult to 
those who have not done it. 

He who has never repented, or has not looked 
into and examined himself, at length does not 
know what damnable evil is, nor what saving 
good is. 

16. 

REFORMATION AND REGENERATION. 

Man must enter and undergo two states, while 
from natural he becomes spiritual, the first is called 
Reformation, and the second Regeneration. 

A man, unless he be born again, and, as it 
were, created anew, cannot enter into the king- 
dom of God. 

The new generation or creation is effected by 
the Lord alone, by means of charity and faith, 
man co-operating. 

Since all have been redeemed, all can be re- 
generated, every one according to his state. 

Regeneration is effected comparatively as a 



62 UNIVERSAL THEOLOGY. 

man is conceived, carried in the womb, born, and 
educated. 

The first act of the new generation is called 
Reformation, which is of the understanding, and 
the second act is called Regeneration, which is of 
the will, and thence of the understanding. 

The internal man is first to be reformed, and 
by this the external, and man is thus regen- 
erated. 

When this takes place, a combat arises be- 
tween the internal and external man, and then 
that which conquers has dominion over the 
other. 

The regenerate man has a new will and a new 
understanding. 

The regenerate man is in communion with the 
angels of Heaven, and the unregenerate man 
with the spirits of Hell. 

So far as man is regenerated, sins are removed, 
and this removal is the remission of sins. 

Regeneration is not possible without free will 
in spiritual things. 

Regeneration is not possible without truths, by 
which faith is formed, and with which charity 
conjoins itself. 



UNIVERSAL THEOLOGY. 63 

17. 

IMPUTATION. 

The Faith of the present Church is not Christian, 
because it differs from the Word, and the Imputation 
of that Faith is vain, because the merit of Christ is 
not imputable. The merit of the Lord is Redemp- 
tion, a work purely Divine, and cannot be applied, 
ascribed, and imputed to man, any more than the 
creation and conservation of the universe. 

The Faith of the present Church, which alone 
is held to justify, and Imputation, make one. 

The Imputation, which is of the present Faith, 
is two-fold, one of the merit of Christ, and the 
other of salvation thence. 

The Faith, which imputes the merit and jus- 
tice of Christ the Redeemer, first arose from the 
decree of the Nicene Synod concerning three 
Divine Persons from eternity, which Faith, from 
that time to the present, has been received by 
the whole Christian world. 

The Faith, which imputes the merit of Christ 
was not known in the Apostolic Church, and is 
nowhere meant in the Word. 

The Imputation of the merit and justice of 
Christ is impossible. 



64 UNIVERSAL THEOLOGY. 

There is Imputation, but of good aud evil, and 
at the same time of faith. 

The Faith and Imputation of the New Church 
can by no means be together with the Faith and 
Imputation of the former Church ; and if they 
are together, such a collision and conflict takes 
place,, that everything of the Church perishes 
with man. 

The Lord imputes good to every man, and 
Hell imputes evil to every man. 

Faith, with whatsoever it conjoins itself, makes 
a sentence : if true Faith conjoins itself with good, 
a sentence is made for eternal life ; but if Faith 
conjoins itself with evil, a sentence is made for 
eternal death. 

Thought is imputed to no one, but will. 

18. 

BAPTISM. 

When the Lord came into the world. He abrogated 
the representatives, which were all external, and. in- 
stiiuted a Churchy all things of which should be 
internal. Of all those representatives, He retained 
only two, Baptism instead of washings, and the Holy 
Sypper instead of the lamb of the daily sacrifice, and. 
of the passover. 

Without a knowledge of the spiritual sense of 
the Word, no one can know what the two sacra- 



UNIVERSAL THEOLOGY. 65 

merits, Baptism and the Holy Supper, involve 
and effect. 

By the washing, which is called Baptism, is 
meant spiritual washing, which is purification 
from evils and falses, and thus regeneration. 

Baptism was instituted in the place of circum- 
cision, because by the circumcision of the fore- 
skin was represented the circumcision of the 
heart, to the end that an internal Church might 
succeed the external Church, which, in all and 
single things, figured the internal. 

The first use of Baptism is introduction into 
the Christian Church, and at the same time in- 
sertion among Christians in the spiritual world. 

The second use of Baptism is, that the Chris- 
tian may know and acknowledge the Lord Jesus 
Christ, the Redeemer and Saviour, and follow 
Him. 

The third use of Baptism, which is the final 
use, is, that man may be regenerated. 

By the Baptism of John, a way was prepared 
that Jehovah the Lord might descend into the 
world, and perform Redemption. 

19. 

THE HOLY SUPPER. 

The tivo sacraments, Baptism and the Holy Sup- 
per, are the most holy things of worship in the 



66 UNIVERSAL THEOLOGY. 

Christian Church ; they are as two gates to eternal 
life. There are no more universal gates. 

Without a knowledge of the correspondence of 
natural things with spiritual, no one can know 
the uses of the Holy Supper. 

From correspondences known, it may be known 
what is understood by the flesh and blood of the 
Lord, and by the bread and wine ; namely, the 
Divine Good of His Love, and all the good of 
charity ; and the Divine Truth of His Wisdom, 
and all the truth of faith ; and by eating appro- 
priation. 

From these things understood, it may be com- 
prehended that the Holy Supper contains, univer- 
sally and singularly, all things of the Church and 
all things of Heaven. 

The whole of the Lord is in the Holy Supper, 
and the whole of His Redemption. 

The Lord is present, and opens Heaven to 
those who go to the Holy Supper worthily ; and 
He is also present with those who go unworthily, 
but to these He does not open Heaven ; conse- 
quently, as Baptism is introduction into the 
Church, so the Holy Supper is introduction into 
Heaven. 

Those go to the Holy Supper worthily, who 
are in faith in the Lord, and in charity toward 
the neighbor, thus who are regenerate. 



UNIVERSAL THEOLOGY. 67 

Those who go to the Holy Supper worthily, are 
in the Lord and the Lord in them ; consequently, 
by the Holy Supper conjunction is effected with 
the Lord. 

The Holy Supper is to those who go worthily 
a sign and a seal that they are the sons of God. 

20. 

THE ADVENT OF THE LORD. 

The Consummation of the Age is the last time of 
the Christian Church, when the Lord comes and 
institutes a New Church, into which all may be 
gathered, who believe in Him and live according to 
His Commandments. 

The Consummation of the Age is the last time 
or end of the Church. 

Now is the last time of the Christian Church, 
which was predicted and described by the Lord 
in the Evangelists and in the Apocalypse. 

The last time of the Christian Church is the 
very night in which the former Churches have 
come to an end. 

After this night the morning follows, and this 
is the Advent of the Lord. 

The Advent of the Lord is not to destroy the 
visible heaven, and the habitable earth, and to 
create a new heaven and a new earth, as many 



68 UNIVERSAL THEOLOGY. 

have hitherto supposed, from not understanding 
the spiritual sense of the Word. 

This Advent of the Lord, which is the second, 
exists, that the evil may be separated from the 
good, and that those may be saved who have be- 
lieved and do believe in Him. and that from 
them a Xew Angelic Heaven may be formed, and 
a Xew Church on the earth : and without this no 
flesh could be saved. 

The Second Advent of the Lord is not in 
Person, but in the Word, which is from Him. 
and is Himself. 

This Second Advent of the Lord is effected by 
means of a man. before whom He has manifested 
Hiinself in Person, and whom He has filled with 
His Spirit, to teach the doctrines of the Xew 
Church by the "Word from Him. 

This is understood by the Xew Heaven and 
the Xew Earth, and by the Xew Jerusalem 
descending- thence, in the Apocalypse. 

This Xew Church is the Crown of all the 
Churches, that have hitherto been in the world. 



SUMMARIES OF THE CORONIS, OR AP- 
PENDIX TO THE UNIVERSAL 
THEOLOGY. 



1. 



CONSUMMATION OF THE OLD CHURCH, AND INSTI- 
TUTION OF THE NEW. 

When the Church is consummated, the Lord 
comes, and institutes a New Church. 

1. Four Churches have been upon this earth 
since the day of creation : the Adamic, the 
Noahtic, the Israelitish, and the Christian. 

Each Church had four periods, or successive 
states, which are understood in the Word by 
morning, day, evening, and night. 

Four successive changes of state have followed 
in each Church : first, the appearing of the Lord 
Jehovih and Redemption, and then its morning, 
or rise ; second, its instruction, and then its noon, 
or progression ; third, its decline, and then its 
evening, or vastation ; fourth, its end, and then 
its night, or consummation. 

69 



70 SUMMARIES OF THE CORONIS. 

After consummation, the Lord Jehovih ap- 
pears, effects judgment, separates the good from 
the evil, elevates the good to Himself into Heaven, 
and removes the evil from Himself into Hell. 

After these things, the Lord Jehovih forms a 
new Heaven and a new Hell, and induces order 
upon each, that they may stand under His 
auspices, and obedience, to eternity. 

The Lord Jehovih, from this new Heaven, 
derives and produces a new Church upon the 
earth, which is done by revelation from His own 
mouth, or from His Word, and by inspiration. 

This Divine Work collectively is called Re- 
demption, without which no man could be saved, 
because no man could be regenerated. 

After these four Churches a new Church will 
arise, which will be truly Christian. This Church 
was predicted in Daniel, and in the Apocalypse, 
and by the Lord Himself in the Evangelists, and 
was expected by the Apostles. 

2. The Church declines successively from the 
truths of faith, and the goods of charity ; and so 
also from the spiritual understanding, and genuine 
sense, of the Word. 

The Church in consequence recedes successively 
from the Lord, removes Him from itself, and 
draws to its end. 

The end of the Church is, when there is no 



SUMMARIES OF THE CORONIS. 71 

longer any truth of faith, and any genuine good 
of charity. 

When the Church is at an end, it is in falses 
and thence in evils, and in evils and thence in 
falses. 

Hence, out of those who depart from the world, 
Hell increases, rising up toward Heaven, and 
interposing itself between Heaven and the Church, 
as a black cloud between the sun and the earth. 

This interposition prevents any truth of faith, 
and thence any good of charity, from penetrating 
to the men of the Church ; but instead of these, 
truth falsified, which in itself is false, and good 
adulterated, which in itself is evil. 

Then naturalism and atheism together invade 
the Church. 

This state of the Church is understood and de- 
scribed in the Word by vastation, desolation, and 
consummation. 

While vastation continues, and before consum- 
mation arrives, the Coming of the Lord is an- 
nounced, and Redemption by the Lord, and 
after this a New Church. 

3. Redemption, by which alone is salvation, 
was effected by Jehovah God incarnate, who is 
our Lord Jesus Christ. 

The first act of Redemption was the total sub- 
jugation of the Hells. 



72 SUMMARIES OF THE COROXIS. 

The second, was the separation of the evil 
from the good, and the casting of the evil into 
Hell, and the elevation of the good into Heaven. 

And lastly, the ordination of all things in Hell, 
and of all things in Heaven ; and at the same 
time instruction in the truths which are of faith, 
and in the goods which are of charity ; and thus 
the institution of a New Church. 

The final and efficient cause of Redemption 
was the regeneration of man, and by this salva- 
tion. 

Since the Lord alone is the Redeemer, He 
alone is the Regenerator, and thus He alone is 
the Saviour. 

4. The Lord by His first Coming, and by the 
Redemption then effected, could not form a New 
Heaven, and from this Heaven a New Church of 
Christians, because there were no Christians as 
yet ; but men became Christians successively, by 
the preachings and writings of the Apostles. 

Neither could it be effected afterwards, since 
from the beginning so many heresies broke into 
the Church, that scarcely any doctrine of faith 
appeared in its own light. 

And at length the Apostolic doctrine was rent, 
torn asunder, and adulterated by nefarious 
heresies. 

Since the Lord foresaw these things, therefore 



SUMMARIES OF THE C0R0N1S. 73 

in order that man might he saved, He promised 
that He would again come into the world, and 
effect Redemption, and thus institute a New 
Church, which would he a Church truly Chris- 
tian. 

The Lord Himself foretold His second Coming, 
and the Apostles often prophesied concerning it, 
and John openly in the Apocalypse. 

In like manner of the New Church, which is 
understood by the New Jerusalem in the 
Apocalypse. 

This second Redemption is effected in like 
manner as the first, namely, by the total subjuga- 
tion of the Hells, by the separation of the evil 
from the good, by the casting of the evil into 
Hell, and the elevation of the good into Heaven, 
by the ordination of all things in Hell and of all 
things in Heaven, and at the same time by in- 
struction in the truths of faith and the goods of 
charity ; and, lastly, by the institution of a New 
Church, and the regeneration of the men of the 
Church, as the final and efficient cause. 

5. The falses, which have hitherto desolated 
the Christian Church, and at length consum- 
mated it, were principally the following : 

They receded from the worship of the Lord, 
preached by the Apostles, and from faith 
in Him ; 



74 SUMMARIES OF TE: 

They separated the Divine Trinity from tlie 
Lord, and transferred it to three Divine 
Persons, consequently to three Gods ; 
They divided saving faith among these three 

Peisons 
They separated charity and good works from 
that faith, as not being at the same time 
~. :_ r 
They deduced justification from that faith 
alone, that is, the remission of sins, regen- 
eration, and salvation, without the co- 
operation of man ; 
They took away from man free will in 
spiritual things, thus establishing that God 
alone operates in man, and man on his 
part not at all ; 
The necessary consequence was predestina- 
tion, by which religion is abolished ; 
They made the passion of the cross to be 
Redemption itsel£ 
Falses burst forth in such abundance from 
these, that not any genuine truth was left, which 
was not falsified, nor any genuine good, which 
b not adulterated. 

The Church knows nothing of this its desola- 
tion, and consummation, and cannot know any- 
thing, until the Divine Truths revealed by the 
Lord in the work, entitled The True Christian 
be seen in the light, and acknowledged. 



SUMMARIES OF THE COEONIS. 



to 



The Word is thus so obscured and darkened, 
that no truth any longer appears in it. 

6. This New Christian Church will not be 
established, as the former, by miracles ; but in- 
stead of miracles, the spiritual sense of the Word 
is revealed, the spiritual world discovered, and 
the quality of Heaven and Hell manifested, also 
that a man lives a man after death ; which sur- 
pass all miracles. 

This New Church, truly Christian, which the 
Lord is at this day establishing, will endure to 
eternity, and was foreseen from the creation of 
the world ; it will be the Crown of the four pre- 
ceding Churches, because it will have true faith 
and true charity. 

In this New Church there will be spiritual 
peace, glory, and internal blessedness of life. 

These things will be in this New Church, be- 
cause of conjunction with the Lord, and by Him 
with God the Father. 

The whole Christian world is invited to this 
Church, and exhorted worthily to receive the 
Lord, who has foretold that He will come into 
the world for this Church and to it. 



76 SUMMARIES OF THE CORONIS. 

2. 

REDEMPTION. 

The Redemption, effected by the Lord when He 
was in the world, was the subjugation of the Hells, 
the ordination of the Heavens, and thereby the pre- 
paration for a new spiritual Church. 

Liberation from enemies, is that which in the 
Word is called Redemption. 

Consequently, Redemption is a liberation from 
evils and falses, which, being from Hell, are 
spiritual enemies ; for they kill souls, as natural 
enemies kill bodies. 

Hence it is evident, that the first act of Re- 
demption, performed by the Lord, was the sepa- 
ration of the evil from the good, and the eleva- 
tion of the good to Himself in Heaven, and the 
removal of the evil from Himself into Hell ; the 
good were thus liberated from the evil. This 
first act of Redemption is the last Judgment. 

The second act of Redemption was the co- 
ordination of all things in the Heavens, and the 
subordination of all things in Hell, by which the 
good were still more distinctly separated and lib- 
erated from the evil ; and this is the New Heaven 
and the New Hell. 

The third act of Redemption was the revela- 
tion of truths from the New Heaven, and thence 
the raising up and establishment of a New 



SUMMARIES OF THE CORONIS. 77 

Church on earth, by which the good were further 
separated and liberated from the evil, and are 
hereafter separated and liberated. 
' The final cause of Redemption was the possi- 
bility that the Lord, from His Divine Omnipo- 
tence, might regenerate and thus save man ; for 
unless a man be regenerated he cannot be saved 
{John iii, 3). 

The regeneration of man, since it is a sepa- 
ration and liberation from evils and falses, is a 
particular Redemption by the Lord, existing 
from His general redemption. 

With those who are regenerated, evils are first 
separated from goods, and this is like the Judg- 
ment ; afterwards goods are bound together into 
one, and disposed in a heavenly form, and this is 
like the New Heaven ; lastly a New Church is 
implanted and produced thereby, whose internal 
is Heaven ; and the external from the internal, 
thus both together with man, is what is called the 
Church. 

All are redeemed, since all who reject the falses 
of the former Church, and receive the truths of 
the New Church, can be regenerated ; still the 
regenerate are properly the redeemed. 

The goal of Redemption, and the palm of the 
redeemed, is spiritual peace. 

A Redemption has at this day been accom- 
plished by the Lord, because now is His Second 
Advent, according to prediction (Coronis, n. 21). 



VI. 

THE FOUR DOCTRINES. 
1. 

THE LORD. 

There is one God, in whom is the Divine Trinity 
of Father, Son, and Holy Sjjirit ; and this one God, 
in His Divine Human, is the Lord Jesus Christ. 

The whole Sacred Scripture is concerning the 
Lord, and the Lord is the Word. 

That the Lord fulfilled all thiugs of the Law. 
means that He fulfilled all thiugs of the "Word. 

The Lord came into the world to subjugate 
the Hells and glorify His Human ; and the 
Passion of the Cross was the last combat, by 
which He fully conquered the Hells, and fully 
glorified His Human. 

The Lord, by the Passion of the Cross, did 
not take away sins, but He bore them. 

The imputation of the merit of the Lord, is 
nothing else than the remission of sins after 
repentance. 

The Lord, as to the Diyine Human, is called 
78 



THE FOUR DOCTRINES. 79 

the Son of God, and as to the Word, the Son of 
Man. 

The Lord made His Human Divine, from the 
Divine in Himself, and He thus became one with 
the Father. 

The Lord is God Himself, from whom, and 
concerning whom, the Word is. 

God is One, and the Lord is that God. 

The Holy Spirit is the Divine proceeding from 
the Lord, and this is the Lord Himself. 

The Doctrine of the Athanasian Faith agrees 
with the truth, if only by a Trinity of Persons is 
understood the Trinity of a Person, which is in 
the Lord. 

A New Church is understood by the New Jeru- 
salem, in the Apocalypse. 

2. 

THE SACRED SCRIPTURE. 

The Word is from God, Divinely Inspired, and 
Ho ly in every sy liable. 

The Sacred Scripture, or the Word, is the 
Divine Truth itself. 

In the Word there is a spiritual sense, hitherto 
unknown. 

The sense of the letter of the Word is the basis, 



80 THE FOUR DOCTRINES. 

the continent, and the firmament, of its spiritual 
and celestial senses. 

Divine Truth, in the sense of the letter of the 
Word, is in its fullness, in its holiness, and in its 
power. 

The doctrine of the Church, is to be drawn 
from the sense of the letter of the Word, and con- 
firmed by it. 

By the sense of the letter of the Word, there is 
conjunction with the Lord, and consociation with 
the angels. 

The Word is in all the Heavens, and thence is 
angelic wisdom. 

The Church is from the Word, and it is such 
with man, as is his understanding of the Word. 

In every thing of the Word is the marriage of 
the Lord and the Church, and thence the marriage 
of good and truth. 

Heresies may be taken from the sense of the 
letter of the Word, but to confirm them is 
damnable. 

The Lord came into the world to fulfill all 
things of the Word, and by this He became Divine 
Truth, or the Word, even in ultimates. 

Before this Word, which is at "the present 
day in the world, there was a Word, which was 
lost. 

By the Word those also have light, who are out 
of the Church, and have not the Word. 



THE FOUR DOCTRINES. 81 

Without the Word, no one would have any 
knowledge of God, of Heaven and Hell, of the 
Life after death, and still less of the Lord. 

3. 

LIFE. 

He who lives well is saved, and he who lives ill is 
condemned. 

All religion is of life, and the life of religion is 
to do good. 

No one can do good, which is good, from him- 
self. 

So far as man shuns evils as sins, he does goods, 
not from himself, but from the Lord. 

If man wills and does goods, before he shuns 

evils as sins, the goods are not goods. 
If man thinks and speaks pious things and 
does not shun evils as sins, the pious 
things are not pious. 
If man knows and is wise in many things, 
and does not shun evils as sins, he is still 
not wise. 
' So far as any one shuns evils as sins, he loves 
truths. 

So far as any one shuns evils as sins, he has 
faith, arid is spiritual. 

The Decalogue teaches what evils are sins. 
6 . 



82 THE FOUR DOCTRINES. 

Murders, adulteries, thefts, false witness, of 
every kind, with the concupiscence to them, are 
evils, which are to be shunned as sins. 

So far as any one shuns murders of every kind 
as sins, he has love toward the neighbor. 

So far as any one shuns adulteries of every 
kind as sins, he loves chastity. 

So far as an}^ one shuns thefts of every kind as 
sins, he loves sincerity. 

So far as any one shuns false witness of every 
kind as sins, he loves truth. 

No one can shun evils as sins, so as to hold 
them inwardly in aversion, except by combats 
against them. 

Man ought to shun evils as sins, and fight 
against them, as from himself. 

If any one shuns evils as sins, from any other 
reason whatsoever, than because they are sins, he 
does not shun them, but only causes them not to 
appear before the world. 

Every one has Christian charity, as . he per- 
forms his function faithfully ; for thus, if he 
shuns evils as sins, he daily does goods, and is 
himself his own use in the common body ; thus 
also provision is made for the common good, and 
for each one in particular. 

Other works are not the proper works of char- 
ity, but are either its signs, or benefactions, or 
duties. 



THE FOUR DOCTRINES. 83 



FAITH. 

Faith and Truth are one, and is with those who 
are in Charity. 

Faith is the internal acknowledgment of 
truth. 

The internal acknowledgment of truth, which 
is Faith, is not given with any, but those who are 
in Charity. 

The knowledges of truth and good are not of 
Faith, before man is in Charity ; but they are a 
store, out of which the faith of charity can be 
formed. 

The Christian Faith, in a universal idea, is 
this, The Lord from eternity, who is Jehovah, 
came into the world, to subjugate the Hells, and 
glorify His Human ; and without this no mortal 
could have been saved ; and they are saved who 
believe in Him. 

The Faith of the present Church, in a universal 
idea, is this, God the Father sent His Son to 
make satisfaction for the human race ; and by 
reason of the merit of His Son, He has mercy, 
and saves those who believe this. 

They, who are in faith separated from charity, 
are represented in the Word by the Philistines, 



84 THE FOUR DOCTRINES. 

They, who are in faith separated from charity, 
are understood by the Dragon in the Apocalypse. 

They, who are in faith separated from charity, 
are understood by the he-goats in Daniel and in 
Matthew. 

Faith, separated from charity, destroys the 
Church and all things of it. 



VII. 

THE CANONS OF THE NEW CHURCH. 
1. 

PROLOGUE TO THE CANONS. 

At this day nothing else tlian the self-evidencing 
reason of love will institute the New Church, because 
they have fallen. * 

The Church of this day has erred concerning 
God, it has erred concerning faith, it has erred 
concerning charity, and it knows nothing of 
eternal life ; thus it is in thick darkness. 

Upon the idea of God the whole of religion is 
founded, and the latter follows according to the 
former. 

This Church is that to which all churches, 
from the first in order, have as it were aimed ; 
concerning which Daniel prophesied. 

The New Church could not have been insti- 
tuted until the Last Judgment was accomplished, 
that holy things might not be profaned. 

It was then promised that the spiritual sense 

85 



86 THE CANONS OF THE NEW CHURCH. 

of the Word would be disclosed, and that the 
Lord alone is the Word, whose Advent then 
takes place. 

There is religion with few at this day, because, 
It is not known concerning the Lord that 
He alone is God, in person and in essence, 
in whom is the Trinity ; when neverthe- 
less all religion is founded upon the 
knowledge of God, and the adoration and 
worship of Him ; 
It is not known that faith is nothing else 
than truth, nor whether that which they 
call faith is truth or not ; 
It is not known what charity is, nor what 

evil and good are ; 
It is not known what eternal life is. 
So far as the truths of life become of life, the 
truths of faith become of faith, and not in the 
least more or less. 

Some are of science, and not of faith. 

2. 

GOD THE CREATOR. 

THERE IS ONE GOD. 

THE ONE GOD IS ESSE ITSELF, WHICH IS JEHO- 
VAH. 

GOD HIMSELF IS FROM ETERNITY, AND HENCE IS 
ETERNITY ITSELF. 



THE CANONS OF THE NEW CHURCH. 87 

GOD, BECAUSE HE IS ESSE ITSELF, AND FROM 
ETERNITY, IS THE CREATOR OF THE UNIVERSE. 

THE ONE ONLY GOD IS LOVE ITSELF, AND WISDOM 
ITSELF, THUS LIFE ITSELF. / 

HE CREATED THE UNIVERSE FROM THE DIVINE 
LOVE BY THE DIVINE WISDOM ; OR WHAT IS THE 
SAME, FROM THE DIVINE GOOD BY THE DIVINE 
TRUTH. 

WITH HIM THE CREATION OF THE UNIVERSE 
HAD FOR ITS END AN ANGELIC HEAVEN FROM THE 
HUMAN RACE : 

CONSEQUENTLY THE COMMUNICATION AND CON- 
JUNCTION OF HIS LOVE AND WISDOM WITH MEN 
AND ANGELS, AND THENCE THEIR BEATITUDE AND 
FELICITY TO ETERNITY. 

THIS END IN GOD THE CREATOR WAS FROM 
ETERNITY, AND IS TO ETERNITY ; AND THENCE IS 
THE CONSERVATION BY HIM OF THE CREATED 
UNIVERSE. 

GOD, BY HIS DIVINE PROCEEDING, HAS OMNIP- 
OTENCE, OMNIPRESENCE, AND OMNISCIENCE. 

3. 

THE UNITY OF GOD. 

There is one God. 

The supreme and inmost of all the doctrinals 
of the Church, and thence the universal of them, 



88 THE CANONS OF THE NEW CHURCH 

is the knowledge and acknowledgment that God 
is one. 

Unless there were one God, the universe could 
not have been created and preserved. 

In the man who does not acknowledge God, 
there is no Church, thus no Heaven. 

In the man who does not acknowledge one 
God, but several, nothing of the Church coheres. 

There is a universal influx from God, and out 
of the angelic Heaven, into the soul of man, that 
God is, and that He is One. 

Human reason from many things in the world 
can perceive, if it will, that God is, and also that 
he is One. 

Hence it is that in the whole world there is no 
nation, which has religion and sound reason, 
which does not acknowledge and confess one 
God. 

The Sacred Scripture, and thence the doctrines 
of the Churches in the Christian world, teach that 
there is one God. 

But as to what the one God is, peoples and 
nations have differed, and do differ. 

They have differed, and do differ, concerning 
God, and concerning His Unity, from many 
causes. 



THE CANONS OF THE NEW CHURCH. 89 

4. 

THE DIVINE ESSE. 

The one God is Esse itself, which is Jehovah. 

The one God is called Jehovah from Esse, thus 
that it is He who is, who was, and who is to come ; 
or what is the same, that He is the First and the 
Last, the Beginning and the End, the Alpha and 
the Omega. 

Hence the one only God is Essence itself, Sub- 
stance itself, and Form itself; and men and 
angels are spiritual essences, substances, and 
forms, or images and likenesses, so far as they 
draw from that one only Divine Essence, Sub- 
stance, and Form. 

This Divine Esse is Esse in itself. 

The Divine Esse in itself is at the same time 
the Divine Existere in itself. 

The Divine Esse and Existere in itself, can- 
not produce another Divine, which is Esse and 
Existere in itself. 

Consequently, another God, of the same Essence 
with the one God, is not possible. 

A plurality of gods in the ancient ages, and 
partly in the modern, has derived its origin from 
no other source, than from not understanding the 
Divine Essence. 



90 THE CANONS OF THE NEW CHURCH. 
5. 

THE INFINITY AND ETERNITY OF GOD. 

God Himself is from Eternity, and hence is 
Infinity itself, and Eternity itself. 

God, since He was before the world, thus before 
spaces and times, is Infinite. 

God, since He is and exists in Himself, and all 
things in the. world are and exist from Him, is 
Infinite. 

God, since after the world was made, He is in 
space without space, and in time without time, is 
Infinite. 

God, since He is the all in all things of the 
world, and especially the all in all things of 
Heaven and the Church, is Infinite. 

The Infinity of God, correspondent^ to spaces, 
is called Immensity ; and correspondency to 
times, is called Eternity. 

Although the Immensity of God is correspond- 
ency to spaces, and His Eternity correspondently 
to times, still there is nothing of space in His Im- 
mensity, and nothing of time in His Eternity. 

By the Immensity of God, is understood His 
Divinity as to Esse, and by the Eternity of God, 
His Divinity as to Existere ; both in itself, or in 
Himself. 



THE CANONS OF THE NEW CHURCH. 91 

Every created thing is finite ; and the Infinite 
is in finites, as in its receptacles. 

Angels and men, since they are create and 
thence finite, cannot comprehend the Infinity of 
God, nor His Immensity and Eternity, such as 
they are in themselves. 

Nevertheless, when illustrated by God, they can 
see, as through lattice-work, that God is Infinite. 

The Image of the Infinite is also impressed on 
varieties. and propagations in the world ; on varie- 
ties, that there is no one thing the same as 
another ; on propagations, animate and inanimate, 
that the multiplication of one seed may be to in- 
finity, and prolification to eternity ; besides many 
other things. 

So far as man and angel acknowledges the 
Unity and Infinity of God, he, if he lives well, 
becomes a receptacle and an image of God. 

It is vain to think what was before the world, 
and what is outside of the world ; since before the 
world there was no time, and outside of the world 
there is no space. 

Man, from thought concerning these things, 
may fall into a delirium, unless he is in part with- 
drawn by God from the idea of space and time ; 
which inheres in all and single things of human 
thought, and adheres to angelic thought. 



92 THE CANONS OF THE NEW CHURCH. 

6. 

THE CREATION OF THE UNIVERSE. 

God, because He is Esse itself r and from Eternity, 
is the Creator of the Universe. 

No one can conceive in idea, and perceive, that 
God created the universe, unless he first knows 
something concerning the spiritual world, and its 
sun ; as also concerning the correspondence, and 
hence the conjunction, of spiritual with natural 
things. 

There are two worlds ; a spiritual world, where 
spirits and angels are, and a natural world, where 
men are. 

There is a sun in the spiritual world, and 
another in the natural world; and the spiritual 
world exists and subsists from its sun, and the 
natural world by its sun. 

The sun of the spiritual world is pure love, 
from Jehovah God, who is in the midst of it; 
and the sun of the natural world is pure fire. 

All that proceeds from the sun of the spiritual 
world, is living ; and all that proceeds from the 
sun of the natural world, is dead. 

Hence all that proceeds from the sun of the 
spiritual world, is spiritual ; and all that proceeds 
from the sun of the natural world, is natural. 



THE CANONS OF THE NEW CHURCH. 93 

Jehovah God, by the sun, in the midst of 
which He is, created the spiritual world ; and by 
this, mediately, He created the natural world. 

Spiritual things are substantial, and natural 
things are material ; and the latter exist and sub- 
sist from the former, as the posterior from the 
prior, or the exterior from the interior. 

Hence all things that are in the spiritual 
world, are also in the natural world, and the 
reverse ; with a difference of perfection. 

Since the natural arises from the spiritual, as 
the material from the substantial, they are every- 
where together; and thus the spiritual by the 
natural exercises its activities, and operates its 
functions. 

The idea of creation perpetually exists in the 
spiritual world ; since all things which there 
exist and are done, are created by Jehovah God 
in a moment. 

Around every angel in Heaven is an idea of 
creation. 

Between those things which are of the spiritual 
world, and those which are of the natural world, 
there is a correspondence; and by correspond- 
ence conjunction. 

From these things it is manifest, that the crea- 
tion of the universe by the one and Infinite God, 
can never be conceived, without a previous 
knowledge of the spiritual world and its sun, 



94 THE CANONS OF THE NEW CHURCH. 

and of correspondence ; and because of this, hy- 
potheses concerning the creation have come forth, 
founded upon naturalism, which are foolish. 

7. 

LOVE AND WISDOM IN GOD. 

The one only God is Love itself, and Wisdom it- 
self, thus Life itself. 

Love and Wisdom are the two essentials and 
universals of Life ; Love the Esse of Life, and 
Wisdom the Existere of Life from that Esse. 

God is Love itself and Wisdom itself, because 
He is Esse itself, and Existere itself in itself. 

If God were not Love itself and Wisdom itself, 
there would be nothing of love and nothing of 
wisdom, with the angels in Heaven, and with 
men in the world. 

So far as angels and men are united to God by 
wisdom and love, they are in true love and in 
true wisdom. 

Heat and light proceed from Jehovah God, by 
the sun in the midst of which He is ; and the 
heat thence proceeding is Love, and the light 
Wisdom. 

The light thence proceeding is the splendor of 
love, which in the Word is understood by glory. 

That light is life itself. 



THE CANONS OF THE NEW CHURCH. 95 

Angels and men are so far living, as they are 
ill the wisdom of love from God. 

It is similar, whether it be said, that God is 
Good itself and Truth itself, or Love itself and 
Wisdom itself; since all good is of love, and all 
truth is of wisdom. 

Love and wisdom are inseparable and indi- 
visible ; in like manner good and truth ; where- 
fore such as the love is with angels and men, 
such is the wisdom with them ; or what is the 
same, such as the good is, such is the truth ; but 
not the reverse. 

8. 

CREATION TROM DIVINE LOVE BY DIVINE WISDOM. 

The one only God created the Universe from the 
Divine Love by the Divine Wisdom; or, what is 
the same, from the Divine Good by the Divine 
Truth. 

Reason illustrated sees that the first origin of 
all things of the world is Love, and that the 
world was created from Love by Wisdom. Hence 
it is, and from no other source, that the world, 
from its firsts to its ultimates, is a work cohering 
to eternity. 

The world was created from Love by Wisdom, 
thus by the Sun, which is pure Love, in the 



96 THE CANONS OF THE NEW CHURCH. 

midst of which is Jehovah God ; which may be 
seen from the correspondence of love with heat, 
and of wisdom with light. By these two, heat 
and light, the world subsists, and every year all 
things are created upon its surface ; and if these 
two were withdrawn, the world would fall into 
chaos, and thus into nothing. 

There are three things which follow in order, 
and proceed, in indivisible companionship, name- 
ly, Love, Wisdom, and Use. 

Love by Wisdom exists and subsists in Use. 

These three are in God, and proceed from 
God. 

The created universe consists of infinite recep- 
tacles of these three. 

Since Love and Wisdom exist and subsist in 
Use, the created universe is a receptacle of uses, 
which, from their origin, are infinite. 

Since all good is from God, and good and use 
are one, and the created universe is the fullness 
of uses in forms, it follows that the created uni- 
verse is the fullness of God. 

That the creation was effected from the Divine 
Love by the Divine Wisdom, is understood by 
these words in John, In the beginning ivas the 
Word, and the Word was with God, and God ivas 
the Word; all things were made by Him; and the 
ivorld was made by Him (I, 1, 3, 10). By God 
is here understood the Divine Good of Love ; and 



THE CANONS OF THE NEW CHURCH. 97 

by the Word, which also was God, the Divine 
Truth of Wisdom. 

Evils, or evil uses, did not exist until after 
Creation. 

9. 

THE END OF CREATION. 

With the one only God, the Creation of the Uni- 
verse had for its end an angelic Heaven from the 
Human Race. 

1. In the created world there are perpetual 
progressions of ends ; that is, from first ends, by 
mediate ends, to ultimate ends. 

The first ends are of love, or are relations to 
love ; the mediate ends are of wisdom, or are re- 
lations to wisdom ; the ultimate ends are of use, 
or are relations to use. These things are, be- 
cause all the Infinite things in God, and from 
God, are of love, wisdom, and use. 

These progressions of ends proceed from firsts 
to ultimates, and return from ultimates to firsts ; 
and they proceed and return by periods, which 
are called the circles of things. 

These progressions of ends are more and less 
universal ; and these are the complex of singular 
ends. 

The most universal End, which is the End of 



98 THE CANONS OF THE NEW CHURCH. 

ends, is in God ; and it proceeds from God, from 
the firsts of the spiritual world, to the ultimates 
of the natural world ; and from these ultimates it 
returns to those firsts, and thus to God. 

This most universal End. or End of ends from 
God, is an angelic Heaven from the human race. 

This most universal End is the complex of all 
ends, and of their progressions in both worlds, 
spiritual and natural. 

This most universal End is the inmost, and is 
as the life and soul, the force and conatus, in all 
and single created things. 

Hence there is a continued connection of all 
things in the created universe, from firsts to ulti- 
mates, and from ultimates to firsts. 

From this End, implanted in created firings, in 
general and in particular, is the preservation of 
the universe. 

2. Love is spiritual conjunction. 

True love cannot rest in itself, and he restrained 
within its own limits ; but it wills to go forth, and 
to embrace others with love. 

True love wills to be conjoined to others, and 
to communicate and give its own to them. 

True love wills to dwell in others, and in itself 
from others. 

The Divine Love, which is Love itself, and God 
Himself, wills to be in a subject, which is His 



THE CANONS OF THE NEW CHURCH 99 

image and likeness ; consequently, He wills to be 
in man, and man in Him. 

In order that this may be done, it follows from 
the very essence of the Love which is in God, and 
thence from the urgent cause that the universe 
must be created by God, in which are earths, and 
upon them men, and in men minds and souls, 
with which the Divine Love can be conjoined. 

Therefore all things, that have been created, 
look to man as the end. 

Since the angelic Heaven is formed from men, 
from their spirits and souls, all things, that have 
been created, look to the angelic Heaven as the 
end. 

The angelic Heaven is the very habitation of 
God with men, and of men with God. 

Eternal beatitudes, felicities, and joys, are at 
the same time ends of creation ; because they are 
of Love. 

This End is the inmost ; thus as the life and 
soul, and as the force and conatus, in all and 
single created things. 

This End is God in them. 

This End implanted in created things, in 
general and in particular, causes the universe to 
be preserved in the state created, in so far as the 
ends of an opposite love do not obstruct and de- 
stroy. 

God, from His Divine Omnipotence, Omnipres- 

FC 



100 THE CANONS OF THE NEW CHURCH. 

ence, and Omniscience, continually provides, lest 
opposite ends from opposite loves, should prevail, 
and the work of Creation be ruined, even to de- 
struction. . 

Preservation is perpetual creation, as subsist- 
ence is perpetual existence. 



10. 

OMNIPOTENCE, OMNISCIENCE, AND OMNIPRESENCE. 

God, by His Divine proceeding, has Omnipotence, 
Omniscience, and Omnipresence. 

The Omnipotence, Omniscience, and Omni- 
presence of God do not fall into the human un- 
derstanding, because the Omnipotence of God is 
Infinite Power, the Omniscience of God is Infinite 
Wisdom, and the Omnipresence of God is Infinite 
Presence, in all the things which have gone forth 
and do go forth from Him ; and the Divine Infi- 
nite does not fall into the finite understand- 
ing. 

That God is Omnipotent, Omniscient, and 
Omnipresent, is acknowledged without rational 
scrutiny ; since this inflows from God into the 
superior part of the human mind, and thence 
into acknowledgment, with all who have religion 
and sound reason. It also inflows with those who 



THE CANONS OF THE NEW CHURCH. 101 

have no religion, but with them there is no recep- 
tion, and hence no acknowledgment. 

That God is Omnipotent, Omniscient, and 
Omnipresent, man can confirm himself from 
innumerable things which are of reason and at 
the same time of religion, as from the following : 

God alone is and exists in Himself; and every 
other being, and every other thing, from Him ; 

God alone loves, is wise, lives, and acts from 
Himself; and every other being, and every other 
thing, from Him ; 

God alone has power from Himself; and every 
other being, and every other thing, from Him ; 

Consequently, God is the Soul of all ; from 
whom all beings and all things are, live, and 
move. 

Unless all and single things in the world and 
in Heaven related to the One, who is, lives, and 
has power from Himself, the universe would be 
dissipated in a moment. 

Hence the universe created by God is the full- 
ness of God. Wherefore He Himself says that 
He is the First and the Last, the Beginning and 
the End, the Alpha and the Omega, Who was, 
and Who is, and Who will be, the Omnipotent. 

The preservation of the universe, which is 
perpetual creation, is a full testimony that God is 
Omnipotent, Omniscient, and Omnipresent. 

The opposites, which are evils, do not take away 



102 THE CANONS OF THE NEW CHURCH. 

that God is Omnipotent, Omniscient, and Omni- 
present ; for evils are outside of subjects, and 
outside of created things, and do not penetrate to 
the Divine things which are within. 

Evils, by the Divine Providence, which also is 
universal in most singular things, are more and 
more removed from interiors, and cast out to 
exteriors, and thus are alienated and separated, 
lest they bring any injury to things internal, 
which are Divine. 

The Divine Omnipotence is by His Human. 
This is meant by sitting on the right hand, and 
by being the First and the Last, as is said of the 
Son of Man in the Apocalypse ; and there, that 
He is Omnipotent. The reason is, that God acts 
from firsts by ultimates, and thus contains all 
things. 

The Lord acts from firsts by ultimates with 
men ; not by anything of man, but by His own 
in him. With the Jews He acted by the Word 
with them, thus by His own ; by this He also did 
miracles through Elias and Elisha ; but because 
the Jews perverted the Word, God Himself came, 
and made Himself the Ultimate. Thus He then 
did miracles from Himself. 

Order was first created, according to which 
God acts. Wherefore God made Himself Order. 



THE CANONS OF THE NEW CHURCH. 103 
11. 



IN GOD THERE IS DIVINE LOVE AND DIVINE 
WISDOM, OR DIVINE GOOD AND DIVINE TRUTH. 

HE DESCENDED AS TO THE DIVINE TRUTH. 

THIS TRUTH IS THE WORD. 

THE HOLY SPIRIT IS THE DIVINE TRUTH, AND 
THE POWER OF THE HIGHEST IS THE DIVINE GOOD. 

THE HUMAN OF THE LORD IS THE SON OF GOD. 

THE LORD HAD TWO STATES WHEN HE WAS IN 
THE WORLD, A STATE OF EXINANITION, AND A STATE 
OF GLORIFICATION. 

THE LORD UNITED THE DIVINE TRUTH TO THE 
DIVINE GOOD, AND THE DIVINE GOOD TO THE DI- 
VINE TRUTH, IN HIS HUMAN. 

AFTER UNITION HE RETURNED TO THE FATHER. 

HE SUCCESSIVELY GLORIFIED HIMSELF. 

THIS UNION IS LIKE THAT OF THE SOUL AND 
THE BODY. 

12. 

THE DIVINE LOVE AND WISDOM. 

In Jehovah God there are two things of the same 
essence, Divine Love and Divine Wisdom, or Divine 
Good and Divine Truth. 

Universally and singularly, all things in both 
worlds, the spiritual and the natural, relate to 



104 THE CANONS OF THE NEW CHURCH. 

Love and Wisdom, or to Good and Truth ; since 
God the Creator and Establish er of the uni- 
verse, is Love Itself and Wisdom Itself, or Good 
Itself and Truth Itself. 

Just as all things universally and singularly, 
in man relate to will and understanding ; since 
the will is the receptacle of good, or love, and the 
understanding the receptacle of wisdom, or truth. 

And just as all things of the universe, as to 
existence and subsistence, relate to heat and 
light ; and heat in the spiritual world, in its 
essence, is love, and light there in its essence is 
wisdom ; and heat and light, in the natural world, 
correspond to love and wisdom in the spiritual 
world. 

Hence it is that all things in the Church relate 
to charity and faith ; since charity is good, and 
faith is truth. 

Therefore, in the prophetic Word, there are 
double expressions, one of which relates to good, 
the other to truth ; and thus to Jehovah God, 
who is Good Itself and Truth Itself. 

In the Word of the Old Testament, Jehovah 
signifies the Divine Esse, which is the Divine 
Good, and God the Divine Existere, which is the 
Divine Truth ; and Jehovah God signifies both ; 
likewise Jesus Christ. 

Good is good, and truth is truth, according to 
the quantity and quality of their conjunction. 



THE CANONS OF THE NEW CHURCH. 105 

Good exists by truth ; consequently, truth is 
the form of good, and hence the quality of good. 



13. 

THE ASSUMPTION OF THE HUMAN. 

Jehovah God descended as to Divine Wisdom, or 
Divine Truth, and assumed a Human in the Virgin 
Mary. 

Jehovah God assumed a Human, that in the 
fullness of time He might become the Redeemer 
and Saviour. 

He became the Redeemer and Saviour by Jus- 
tice, which then, as to the Human, He put on. 

He could not have become Justice, and thus 
the Redeemer and Saviour, as to the Human, 
except by the Divine Truth ; since by the Divine 
Truth, from the beginning, all things were made 
which were made. 

The Divine Truth could combat against the 
hells, and could be tempted, blasphemed, repro- 
bated, and suffer ; 

But not the Divine Good ; neither God, except 
in a Human, conceived and born according to 
Divine Order. 

Jehovah God therefore descended as to the 
Divine Truth, and assumed a Human. 



106 THE CANONS OF THE NEW CHURCH. 

This is according to the Sacred Scripture, and 
according to reason illustrated in it and from it. 



14. 

THE WORD MADE FLESH. 

This Divine Truth is understood by the Word, 
which ivas made flesh. 

Word, in the Sacred Scripture, signifies vari- 
ous things ; as, for example, it signifies a thing 
which really exists ; also the thought of the mind 
and thence speech. 

It signifies primarily everything that exists and 
goes forth out of the mouth of God, thus the 
Divine Truth ; consequently the Sacred Scripture, 
since in it is the Divine Truth in its essence and 
form ; it is from this that the Sacred Scripture is 
called, in one term, the Word. 

The Ten Words of the Decalogue signify all 
Divine Truths in a summary. 

Hence the Word signifies the Lord, the Re- 
deemer and Saviour ; since all things in it are 
from Him, thus are Himself. 

From these things it may he seen, that by the 
Word, which was in the beginning with God, and 
which was God, and which was with God before 
the world, is understood the Divine Truth, which 



THE CANONS OF THE NEW CHURCH. 107 

was before creation in Jehovah, and after creation 
from Jehovah ; and finally the Divine Human, 
which Jehovah assumed in time; for it is said 
that the Word was made flesh, that is, Man. 

The hypostatic Word is nothing else than the 
Divine Truth. 



15. 



THE HOLY SPIRIT AND THE POWER OF THE 
HIGHEST. 

The Holy Spirit, which came upon Mary, signifies 
the Divine Truth ; and the Poiver of the Highest, 
which overshadowed her, signifies the Divine Good, 
from which the Divine Truth is. 

The Holy Spirit is the Divine proceeding, thus 
the Divine teaching, reforming, regenerating, and 
vivifying. 

This is the Divine Truth, which Jehovah God 
spake by the Prophets, and which the Lord Him- 
self spake from His own mouth, when He was in 
the world. 

This Divine Truth, which also is the Word, 
w T as in the Lord by birth from conception ; and 
afterwards was beyond all measure, that is, in- 
finitely increased ; which is understood by the 
Spirit of Jehovah being given upon Him. 

The Spirit of Jehovah is called the Holy Spirit, 



108 THE CANONS OF THE NEW CHURCH. 

because holy in the Word is said of the Divine 
Truth. Hence it is, that the Human of the 
Lord born of Mary is called the Holy ; and that 
the Lord Himself is called the Alone Holy ; and 
that others are called holy, not from themselves, 
but from Him. 

The highest in the Word is said of the Divine 
Good ; wherefore the Power of the Highest sig- 
nifies Power proceeding from the Divine Good. 

Hence those two things, the Holy Spirit 
coming upon her, and the Power of the Highest 
overshadowing her, signify both ; namely, the 
Divine Truth and the Divine Good ; the latter 
making the soul, and the former the body. 

Consequently, those two things in the Lord 
when He was born were distinct, as the soul and 
body are, but were afterwards united. 

In like manner as is done in man, who is born 
and afterwards regenerated. 

16. 

THE SON OF GOD. 

The Human of the Lord Jehovah is the Son of 
God sent into the world. 

Jehovah God sent Himself into the world, by 
assuming the Human. 



THE CANONS OF THE NEW CHURCH. 109 

This Human, conceived from Jehovah God, is 
called the Son of God, who was sent into the 
world. 

This Human is called the Son of God, and the 
Son of Man ; the Son of God from the Divine 
Truth and the Divine Good in Him, which is the 
Word ; and the Son of Man from the Divine 
Truth and the Divine Good from Him, which is 
the Doctrine of the Church from the Word. 

No other Son of God is understood in the 
Word, but He who was born in the world. 

A Son of God born from eternity, who is a God 
by Himself, is not from the Sacred Scripture ; and 
it is also contrary to reason illustrated by God. 

This was invented and made by the Nicene 
Council, as an asylum, into which those could 
betake themselves, who wished to avoid the 
scandals disseminated by Arius and his followers, 
concerning the Human of the Lord. 

The Primitive Church, which was called the 
Apostolic Church, knew nothing concerning the 
birth of any Son of God from eternity. 

17. 

EXINANITION AND GLORIFICATION. 

The Lord, so far as He was in the Divine Truth 
as to the Human separately, was in the state of Ex- 



HO THE CANONS OF THE NEW CHURCH. 

inanition ; and so far as He was with the Divine 
Good conjointly, He was in the state of Glorifica- 
tion. 

The Lord had two states ; one which is called 
the state of Exinanition, the other the state of 
Glorification. 

The state of Exinanition, was also a state of 
Humiliation before the Father ; and the state of 
Glorification, was a state of Unition with the 
Father. 

The Lord, when He was in the state of Exin- 
anition, or Humiliation, prayed to the Father as 
absent or remote ; but when He was in the state 
of Glorification, or Unition, He spoke with Him- 
self, when with the Father ; altogether as the 
states of the soul and body with man, before and 
after regeneration. 

The Lord, when He was in the Divine Truth 
separately, was in the state of Exinanition, since 
that could be assaulted by the Hells, or by the 
devils there, and reprobated by men ; wherefore 
the Lord, when He was in the Divine Truth 
separately, could be tempted and suffer. 

But on the other hand, the Lord, when He was 
in the Divine Good conjointly, could not be 
tempted and suffer by devils in hell, nor by men 
in the world ; since that cannot be approached, 
still less assaulted. 



THE CANONS OF THE NEW CHURCH. m 

The Loed was alternately in these two states 
when iu the world. 

The Lord could not otherwise have become 
Justice and Redemption. 

A similar thing takes place with the man who 
is regenerated by the Lord. 

This is manifest from experience, from reason, 
and from the Sacred Scripture. 

18. 

THE TEMPTATIONS OF THE LORD. 

The Lord united the Divine Truth with the Divine 
Good, and the Divine Good with the Divine Truth, 
thus the Human with the Divine of the Father, and 
the Divine of the Father with the Human, by Temp- 
tations, and fully by the Passion of the Cross. 

The Lord, when He was in the world, admitted 
into Himself and underwent grievous and cruel 
temptations from the Hells, and at length the 
last of them, which was the Passion of the Cross. 

The Lord in temptations fought with the Hells, 
and conquered and subjugated them. 

By this He reduced the Hells to order, and at 
the same time the Heavens where angels are, and 
the Church where men are ; since the state of the 
one continually depends upon the state of the 
other, 



112 THE CANONS OF THE SEW CHURCH 

The Lord also b} T temptations and reproba- 
tions, and lastly by the Passion of the Cross, rep- 
resented the state of the Church, such as it then 
was, as to the Divine Truth, thus as to the Word. 

The Lord, by the fulfilling of the Word, and 
by temptations, and fully by the last of them, 
which was the Passion of the Cross, glorified His 
Human. 

Thus He took away the universal damnation, 
which threatened not only the Christian world, 
but also the whole world, and likewise the angelic 
Heaven. 

This is understood by His bearing and taking 
away the sins of the world. 

He underwent the temptations and reproba- 
tions, when He was in the state of Truth sepa- 
rately, which was the state of His Exinanition. 

The conjunction of the spiritual man with the 
natural, and of the natural man with the spiritual, 
is effected by temptations. 

19. 

THE GLORIFIED HUMAN. 

After the Unition was accomplished, He returned 
into the Divine in which He teas from eternity, to- 
gether with and in the Glorified Human. 

Jehovah God from eternity had a Human such 



THE CANONS OF THE NEW CHURCH. H3 

as the angels in heaven have, but of Infinite 
Essence, thus Divine ; and He had not a Human 
such as men have on earth. 

Jehovah God assumed a Human such as men 
have on the earth, according to His own Divine 
Order; which is, that He should be conceived, 
born, grow up, and be imbued successively with 
the Divine Wisdom and the Divine Love. 

Thus He united this Human with His Divine 
from eternity ; and thus He went forth from the 
Father and returned to the Father. 

Jehovah God in this Human, and by it, ex- 
ercised justice, and made Himself the Redeemer 
and Saviour. 

And by Unition with His Divine, He made 
Himself the Redeemer and Saviour to Eternity. 

Jehovah God, by the Union of this Human 
with His Divine, exalted His Omnipotence ; which 
is understood by His sitting on the right hand of 
God. 

Jehovah God in this Human is above the 
Heavens, illuminating the universe with the light 
of Wisdom, and inspiring into the universe the 
power of Love. 

They receive these two gratis who approach 
Him as a Man, and live according to His pre- 
cepts. 

Jehovah God alone is a full Man with the 
angels. 



114 THE CANONS OF THE NEW CHUBCH. 

20. 

GLORIFICATION SUCCESSIVE. 

Jehovah God successively put off the Human from 
the mother, and put on a Human from the Father; 
and thus He made that Human Divine. 

The soul of the offspring is from the father, and 
in the womb it clothes itself with a body from the 
substance of the mother ; analogically, as the 
seed in the earth, and from the substance of the 
earth. 

Hence the image of the father is in the body ; 
first obscurely, then more and more evidently, as 
the son applies himself to the studies and offices 
of the father. 

The body of Christ, so far as it was from the 
substance of the mother, was not Life in itself ; 
but a recipient of Life from the Divine in Him, 
which was Life in itself. 

Christ, successively, as He exalted the Divine 
Wisdom and the Divine Love in Himself, took 
upon Himself the Divine Life, which is Life in 
itself. 

Christ, so far as He took on Life in itself from 
the Divine in Him, put off the human from the 
mother, and put on a Human from the Father. 

Christ by this made His Human Divine, and 



THE CANONS OF THE NEW CHURCH. 115 

from the son of Mary He made Himself the Son 
of God. 

Christ Jesus could thus, and not otherwise, be in 
angels and in men, and angels and men in Him. 

But because Mary, His mother, afterwards rep- 
resented the Church, in this respect she is to be 
called His mother. 

Christ, when He was in the Human of the 
mother, was in the state of Exinanition, and 
could be tempted, reprobated, and suffer. 

In this state He prayed to the Father, because 
He was then as it were absent from Him. 



21. 

THE DIVINE AND HUMAN IN ONE PERSON. 

The Divine from eternity, and the Human in time, 
united as soul and body, are one Person, which is 
Jehovah. 

In Jesus Christ, the Divine from eternity, and 
the Human in time, are united as soul and body 
in man. 

Unition was and is reciprocal, and thus full. 

Consequently, God and Man, that is, the Di- 
vine and the Human, are one Person. 

In the Human of the Lord all the Divine 
things of the Father are together. 



116 THE CANONS OF THE NEW CHURCH. 

Thus the Lord is the one and only God, Who 
has all Power in the Heavens and on earth from 
eternity, and to eternity. 

He is the First and the Last, the Beginning and 
the End, Who was, Who is, and Who is to come, 
the Alpha and the Omega, the Omnipotent. 

He is the Father of Eternity, Jehovah Justice, 
Jehovah the Saviour and Redeemer, Jehovah 
Zebaoth. 

They who go to Him as Jehovah and Father, 
and are united to Him, become His sons, and 
are called the sons of God. 

These are the receptacles of His Divine Human. 

22. 

REDEMPTION. 

THE CHURCH DECLINES FROM GOOD TO EVIL 
SUCCESSIVELY. 

THE END OF THE CHURCH IS, WHEN THE POWER 
OF EVIL AND OF HELL IS OVER THE POWER OF 
GOOD AND OF HEAVEN. 

IN LIKE MANNER, THE CHURCH GOES AWAY 
FROM THE INTERNAL TO THE EXTERNAL. 

THE END AND PROGRESSION OF THE CHURCH IS 
DESCRIBED IN THE WORD. 

IN THE END OF THE CHURCH A TOTAL DAMNA- 
TION THREATENS. 



THE CANONS OF THE NEW CHURCH. H7 

THE LORD REDEEMED MEN AND ANGELS. 

THE LORD SUSTAINED THE MOST GRIEVOUS 
TEMPTATIONS. 

REDEMPTION IS NOT POSSIBLE EXCEPT BY GOD 
INCARNATE. 

23. 

THE SUCCESSIVE DECLINE OF THE CHURCH. 

The Church in process of time goes away from the 
good of charity, and then to thefalses of faith, and 
dies. 

There is a Church in the Heavens, and a 
Church on earth ; and they make one, as the 
internal and external with man. 

The Church in the Heavens and on earth is 
together before the Lord, and appears before the 
angels as one man. 

Hence the Church may be compared to a man, 
who is first an infant, then a youth, afterwards a 
man, and lastly an old man. 

When the Church is an infant, it is in the good 
of charity ; when as a youth and a man, it is in the 
truths of faith from that good ; and when an old 
man, it is in the marriage of charity and faith. 

The Church, when it is and remains such, en- 
dures to eternity; but otherwise, if it recedes 
from the good of charity of its infancy. 



118 THE CANONS OF THE NEW CHURCH. 

If the Church recedes from the good of charity 
of its infancy, it is in thick darkness as to truths, 
and falls into falses as a blind man into a pit. 

The four essentials of the Church are, a knowl- 
edge of God, a knowledge of the goods of charity, 
a knowledge of the truths of faith, and a life ac- 
cording to them. 

When the Church recedes from charity, it also 
recedes from these four essentials ; and then falses 
inflow concerning God, charity, faith, and wor- 
ship. 

These falses inflow into the primates of the 
Church, and from them into the people, as from 
the head into the body. 

There are two causes why falses inflow into the 
primates, and flow forth from them ; one is the 
love of ruling from the love of self; the other is 
intelligence from the proprium, and not from the 
Sacred Scripture. 

Then falses flow forth from one falsity in a 
continual series, and this until nothing of truth 
remains. 

The Sacred Scripture, when it is applied to con- 
firm those things, is totally falsified, and thus 
the Church perishes. 



THE CANONS OF THE NEW CHURCH. 119 

24. 

THE END OF THE CHURCH. 

The end of the Church is at hand, when the power 
of evil by falses begins to prevail over the power of 
good by truths, in the natural world ; and at the 
same time the power of Hell over the power of 
Heaven. 

Every man after death comes into his own 
good and thence into his own truth, in which he 
was in the world ; in like manner into his own 
evil and thence into his own falsity. 

They who are in good^ and thence in truth, 
enter into Heaven ; and they who are in evil and 
thence in falsity, enter into Hell. 

They who are in good on earth, are interiorly 
in truths ; and if in falses, still after death they 
receive truths comformable to their good ; but it 
is otherwise with those who are in evils ; the rea- 
son is, that good and evil are of the will ; and 
the will is the esse of man, and the under- 
standing exists thence. 

From the state of Heaven and Hell, in the 
spiritual world, it is known how far good prevails 
over evil, or evil over good, on earth ; since every 
man after death is gathered to his own, that is, 
comes into his own evil, or his own good ; and 
Heaven and Hell are from the human race. 



120 THE CANONS OF THE NEW CHURCH. 

This could by no means be known on earth, 
for many reasons. 

Between Heaven and Hell there is an Inter- 
stice, into which evil exhaled from Hell ascends, 
and good from Heaven descends, and meet each 
other. 

In the midst of the Interstice, is the equilib- 
rium between good and evil. 

From this equilibrium, it is known how far 
good prevails over evil, or evil over good. 

The Lord weighs this there as in a balance. 

This equilibrium is elevated towards Heaven 
as evil prevails over good, and is depressed to- 
wards Hell as good prevails over evil ; because 
good from Heaven depresses it, and evil from 
Hell elevates it. 

This equilibrium is as a footstool to the angels 
of Heaven, in which their good terminates, and 
upon which it subsists. 

According to the degree in which this equi- 
librium is elevated, the felicity of the angels of 
Heaven, from their goods and the truths thence, 
is diminished. 

When evil prevails over good on earth, Hell at 
the same time prevails over Heaven. 

From these things it is manifest that the end of 
the Church is at hand, when the power of evil 
prevails over the power of good. 

It is said, the power of good by truths, and the 



THE CANONS OF THE NEW CHURCH 121 

power of evil by falses, because good has power 
by truths, and evil has power by falses. 



25. 

THE INCREASE OF EVIL. 

As the Church goes away from good to evil, so 
also it goes away from internal worship to external. 

So far as evil increases in the Church, the man 
of the Church becomes external. 

So far as the man of the Church becomes ex- 
ternal, he becomes double ; that is, he is evil in 
internals, and apparently good in externals. 

Every man after death becomes at length such 
as he was in internals, but not such as he was in 
externals. 

Hence also it is that the world, because it 
judges from externals, does not know what the 
state of the Church is ; so also, it does not know 
how the Church decreases and verges to its end. 

Every man has an internal and an external, 
which are called the internal and external man. 

In the internal man the will rules, thus the 
principal love of the life; but in the external 
man the understanding rules, which either mani- 
festly, or prudently, or cunningly, favors the in- 
ternal. 

If the internal man is evil, and the external 



122 THE CA NONS OF THE NE W CHUR CH. 

man good, he is in the latter a dissembler and a 
hypocrite. 

No man is good, as to the internal man, except 
from the Lord. 

26. 

DESCRIBED IN THE WORD. 

The progression of the Church to the end, and 
the end itself, is described in very many places in 
the Word. 

The successive decrease of good and truth, and 
increase of evil and falsity, in the Church, are 
called in the Word vastation and desolation. 

The last state, when nothing of good and truth 
remains, is there called consummation and cut- 
ting off. 

The end itself of the Church is the fulness of 
time. 

Similar things are also understood in the Word 
by evening and night. 

And also hy these words in the Prophets and 
Evangelists, Then shall the sun be obscured, the 
moon shall not give her light, the stars shall fall 
from heaven, and the powers of the heavens shall be 
commoved. 

There is then a Church no longer, except as to 
name ; but still this residue is there, namely, 



THE CANONS OF THE NEW CHURCH. 123 

that man can know and understand truths, and 
do goods, if he will. 

27. 

IMMINENT DAMNATION. 

In the end of the Church a total Damnation 
threatens men on earth and angels in the Heavens. 

Every man is in the equilibrium, which is 
between Heaven and Hell, and thence in the 
freedom of looking and turning himself, either 
to Heaven or to Hell. 

Every man after death comes first into this 
equilibrium, and thus into a state of life similar 
to that in which he was in the world. 

They who in the world looked and turned 
themselves to Heaven, or to Hell, look and turn 
themselves in like manner after death. 

In the end of the Church, when the power of 
evil prevails over the power of good, this equi- 
librium is distended and filled by the evil, who 
stream thither from the world. 

Hence this equilibrium is more and more ele- 
vated towards Heaven, and according to approach 
infests the angels there. 

All those who are in this elevated equilibrium, 
are interiorly infernal and exteriorly moral. 

These, because they are such, perpetually 



124 THE CANONS OF THE NEW CHURCH. 

endeavor to destroy Heaven, which is above 
them ; which also they do by cunning devices 
from Hell, with which, as to their interiors, they 
make one. 

Hence it is, that in the end of the Church, de- 
struction and hence damnation, threaten even 
the angels of Heaven. 

Unless Judgment were then effected, no man 
on earth could be saved, nor could any angel in 
the Heavens subsist in safety. 

28. 

REDEMPTION OF MEN AND ANGELS. 

Jehovah God, by His Advent into the world, took 
away that total Damnation; and by this He re- 
deemed men on earth and angels in the Heavens. 

Jehovah God came into the world, to deliver 
men and angels from the assault and violence of 
Hell, and thus from damnation. 

He did this by combats against Hell, and by 
victories over it ; and He subjugated it, reduced 
it into order, and put it under obedience to Him- 
self. 

After this Judgment, He also created, that is, 
formed, a New Heaven, and by this a New 
Church. 



THE CANONS OF THE NEW CHURCH. 125 

By these things Jehovah God put Himself in 
the power of saving all, who believe in Him, and 
do His precepts. 

Thus He redeemed all in the universal world, 
and all in the universal Heaven. 

This is the Gospel which He commanded to be 
preached in the whole world. 

This Gospel is to those who repent, but not to 
those who from purpose transgress His precepts. 

29. 

REDEMPTION TO ETERNITY. 

The Lord, when He was in the world, sustained 
the most grievous Temptations from the Hells, and 
also from the Jewish Church; and by Victories in 
them, He reduced all things to order, and at the same 
time glorified His Human; and thus He redeemed 
angels and men, and redeems them to eternity. 

1. All spiritual temptations are combats against 
evils and falses, consequently against the Hells ; 
and these temptations are more grievous, the 
more they invade the spirit of man, and at the 
same time his body, and torment both. 

The Lord sustained the most grievous tempta- 
tions of all, because He fought against all the 
Hells, and also against the evils and falses of the 
Jewish Church. 



126 THE CANONS OF THE NEW CHURCH 

His temptations are but little described in the 
Evangelists ; only by combats with beasts, that 
is, with satans in Hell, forty days in the desert, 
and afterwards by infestations from the devil, 
and lastly by His sufferings in Gethsemane, and 
by the terrible Passion on the Cross. But His 
temptations or combats with the Hells, are de- 
scribed more particularly and more fully in the 
Prophets, and in David ; which, because they 
were invisible, could not be manifested. 

The Lord underwent these temptations, in 
order that He might subjugate the Hells, which 
infested Heaven and at the same time the 
Church ; and that He might deliver angels and 
men from that infestation, and thus save them. 

The end of all spiritual temptations is the 
thorough subjugation of evil and falsity, thus 
also of Hell; and at the same time the thorough 
subjugation of the external man, for into him 
evils and falses from Hell inflow. For in temp- 
tations there is a contest for the dominion of evil 
over good, and of the external man over the in- 
ternal ; wherefore, on which side the victory 
stands, on that side also stands the dominion. 
When therefore victory stands on the side of good, 
good takes hold of the dominion over evil, and 
also the internal man over the external. 

The Lord suffered these temptations from 
childhood even to the last period of His life, 



THE CANONS OF THE NEW CHURCH 127 

and thus successively subjugated the Hells, and 
successively glorified His Human ; and in the 
last temptation upon the cross, which was the 
most grievous of all, He fully conquered the 
Hells, and made His Human Divine. 

2. The Lord fought with the Hells, and also 
against the falses and evils of the Jewish Church, 
as the Divine Truth Itself, or the Word, which 
He Himself was ; and He suffered Himself to be 
reprobated, to be treated with contempt, and to be 
slain, just as the Church had then done with the 
Word. 

Such a thing was done in like manner with 
the Prophets, because they represented the Lord 
as to the Word ; consequently with the Lord, 
who was the Prophet Himself, because He was 
the Word Itself. That it was so done, was ac- 
cording to Divine Order. 

An image of the victories of the Lord over the 
Hells, and of the glorification of His Human, 
by temptations, is presented in the regeneration 
of man ; for as the Lord subjugated the Hells, 
and made His Human Divine, so He subjugates 
them with man, and makes him spiritual, and 
thus regenerates him. 

It is known that the Lord snatches man from 
the jaws'of the Devil, that is, of Hell, and elevates 
him to Himself into Heaven ; and that He does 



128 THE CANONS OF THE NEW CHURCH. 

this with man by a withdrawal from evils, which 
is effected by contrition and repentance. These 
two are the temptations, which are the means of 
regeneration. 

3. The Lord as the Prophet bore the iniquities 
of the Jewish Church, and did not take them 
a way. 

His Glorification, or Unition with the Divine 
of His Father, which was in Him as the soul in 
man, could not be effected except by reciprocal 
operation, the Human co-operating with the 
Divine; nevertheless it was principally from the 
Divine ; but still the reception, action, or reaction, 
was from the Human as from Itself. 

But so far as it was conjoined, He acted at the 
same time from both. 

In like manner as man is regenerated and 
becomes spiritual from the Lord. 

When an infant He was as an infant ; when a 
boy, He was as a boy : and from boyhood He 
grew in wisdom. 

He could not be born Wisdom, but became 
Wisdom according to Order. 

He progressed to full conjunction. 



THE CANONS OF THE NEW CHURCH 129 

30. 

REDEMPTION BY GOD INCARNATE. 

Redemption could not have been effected, and hence 
Salvation could not have been given, except by God 
Incarnate. 

The Word of the old and new Testament 
teaches that God was incarnate. - 

All the worship of the Church before God be- 
came incarnate, foreshadowed, and looked to Him, 
after He was incarnate ; hence, and from no other 
ground, was that worship Divine. 

God Incarnate is Jehovah our Justice, Jehovah 
our Redemption, Jehovah our Salvation, and 
Jehovah our Truth ; and all these are understood 
by the two names, Jesus Christ. 

God not incarnate could not have fought against 
the Hells, and conquer them. 

God not incarnate could not have been 
tempted, and still less suffer the Cross. 

God not incarnate could not have been seen 
and known, thus could not have been approached, 
and so could not have been conjoined with men 
and angels, except through Himself incarnate. 

Faith in God not incarnate is not possible, but 
only in Him incarnate. 

Hence it is that it was said by the ancients that 
9 



130 THE C AXONS OF THE NEW CHURCH. 

no man can see God and live ; and by the Lord, 
that no man hath seen the shape of the Father, 
nor heard His voice. 

God also exhibited Himself to the sight of the 
ancients by means of angels, in a human form, 
which form was representative of God in- 
carnate. 

Every operation of God is effected from firsts 
by ultimates, thus from His Divine by His 
Human ; hence it is, that God is the First and 
the Last, Who was, Who is, and Who is to 
come. 

In the Ultimates of God all Divine things are 
together ; thus in our Lord Jesus Christ, are all 
things of His Father. 

From these things it follows, that Redemption 
could by no means have been effected except by 
God incarnate ; 

And that Salvation could not be given except 
by God incarnate, thus except by the Lord the 
Redeemer and Saviour ; which Salvation is per- 
petual Redemption. 

Hence it is, that they who believe in the Lord 
Jesus Christ, have eternal life; and that they 
who do not believe in Him, have not that 
life. 



THE CANONS OF THE NEW CHURCH. 131 

31. 

THE HOLY SPIRIT. 

THE HOLY SPIRIT IS THE DIVINE WHICH PRO- 
CEEDS FROM THE ONE INFINITE, OMNIPOTENT, OM- 
NISCIENT, AND OMNIPRESENT GOD. 

THE HOLY SPIRIT, IN ITS ESSENCE, IS THAT GOD 
HIMSELF ; BUT IN THE SUBJECTS WHERE IT IS RE- 
CEIVED, IT IS THE DIVINE PROCEEDING. 

THE DIVINE, WHICH IS CALLED THE HOLY 
SPIRIT, PROCEEDS FROM THAT GOD HIMSELF BY 
HIS HUMAN ; COMPARATIVELY AS THAT WHICH 
PROCEEDS FROM MAN, THAT IS, WHAT HE TEACHES 
AND OPERATES, PROCEEDS FROM HIS SOUL BY HIS 
BODY. 

THE DIVINE, WHICH IS CALLED THE HOLY 
SPIRIT, PROCEEDING FROM GOD BY HIS HUMAN, 
PASSES THROUGH THE ANGELIC HEAVEN, AND BY 
THIS INTO THE WORLD, THUS BY ANGELS INTO MEN. 

HENCE BY MEN TO MEN, AND IN THE CHURCH 
ESPECIALLY BY THE CLERGY TO THE LAITY. THE 
HOLY IS CONTINUALLY GIVEN, AND IT RECEDES IF 
THE LORD IS NOT APPROACHED. 

THE DIVINE PROCEEDING, WHICH IS CALLED THE 
HOLY SPIRIT, IN THE PROPER SENSE IS THE HOLY 
WORD, AND THE DIVINE TRUTH THEREIN. 

AND ITS OPERATION IS INSTRUCTION, RE FORMA- 



132 THE CANONS OF THE NEW CHURCH. 

HON, AND REGENERATION, AND HENCE VTYIFICA- 
TION AND SALVATION. 

SO EAR A? ANY ONE KNOW- AND ACKNOWLEDGES 
THE DIVINE TEETH. WHICH PROCEEDS FROM THE 
LORD, HE KNOWS AND ACKNOWLEDGES GOD J AND 
SO FAR AS ANY ONE DOES THIS DIVINE TRUTH. HE 
IS IN THE LORD AND THE LORD IN HIM. 

THE SPIRIT, IN RESPECT TO MAN. IS HIS INTELLI- 
GENCE. AND WHATEVER THENCE PROCEEDS, AS HIS 
OPERATION AND POWER. 

32. 

THE DIVINE PROCEEDING. 

The Holy Spirit is the Divine which proceeds 
from the one Infi '~:. Omnipotent i On iacu t : and 
Omnipresent God, by His Human assumed in the 

world. 

The Holy Spirit is not a God by Himself, or 
singly : nor does it proceed from God by the S :. 
jrding to the doctrine of the present Church. 

This does not at all square, because a person is 
defined, as not being a part and a quality in 
another, but as subsisting by itself. 

It is also said, that although the property and 
quality of the one are separated from that of the 
other, still they are from one indivisible esse) 

Hence inevitablv results, not only the idea. 



THE CANONS OF THE NEW CHURCH. 133 

but also the confession, of three Gods, which 
nevertheless from the Christian faith, are not to 
be called three but one, according to the Atha- 
nasian Creed. 

The truth is, that from eternity, or before cre- 
ation, there were not three Persons, each of which 
was God ; thus there were not three infinite, three 
uncreate, three immense, eternal, omnipotent 
beings, but one. 

But after creation there arose a Divine Trinity ; 
inasmuch as then from the Father was born the 
Son, and from the Father by the Son proceeds 
the Holy, which is called the Holy Spirit. 

Hence, because the Father is the Soul and Life 
of the Son, and the Son is the Human Body of 
the Father, and the Holy Spirit is the Divine pro- 
ceeding, it follows that they are consubstantial ; 
and hence they subsist not singly, but conjointly. 

And because the property of one, according to 
order, is derived and passes over into the other, 
and from this to the third, they are one Person, 
thus one God. 

Comparatively, as in every angel and in every 
man, all operation proceeds from the soul by the 
body. 

Reason, illustrated by the Sacred Scripture, per- 
ceives this ; consequently there is a Trinity of a 
Person, which is a Trinity of God ; but not a 
trinity of persons, because this is a trinity of gods. 



134 THE CANONS OF THE NEW CHUBCH. 
33. 

THE HOLY SPIRIT IN ITS ESSENCE GOD. 

The Holy Spirit, which proceeds from the one God 
by His Human, in its essence is the same God ; but 
apparently to subjects, which are in spaces, it is the 

Divine proceeding. 

What God was before the creation, He is after 
it; thus what He was from eternity, He is to 
eternity. 

God before the creation was not in extended 
space, so neither is He after creation to eternity. 

Consequently, God is in space without space, 
and in time without time. 

Thus the Holy Spirit, which proceeds from the 
one God by His Human, is the same God. 

Concerning God, since He is everywhere the 
same, it cannot be said that He proceeds, except 
apparently to spaces, because these proceed ; 
hence apparently to subjects, which are in spaces. 

And since these are in the created world, it 
follows that the Holy Spirit there is the Divine 
proceeding. 

The Omnipresence of God fully convinces, that 
the Holy Spirit is the Divine proceeding from 
the one and indivisible God, and not a God as 
a Person by Himself. 



THE CANONS OF THE NEW CHURCH. 135 

34. 

PASSES THROUGH HEAVEN TO MEN. 

The Divine, which is called the Holy Spirit, pro- 
ceeding from God by His Human, passes through the 
angelic Heaven into the world, thus by angels into 
men. 

The one God in His Human is above the 
angelic Heaven, appearing there as a sun, from 
which proceeds Love as heat, and Wisdom as 
light. 

Thus the Holy of God, which is called the 
Holy Spirit, inflows in order into the Heavens ; 
immediately into the supreme Heaven, which is 
called the third, immediately and also mediately 
into the middle Heaven, which is called the 
second ; in like manner into the ultimate Heaven 
which is called the first. 

It inflows through these Heavens into the 
world, and through this into men there. 

Nevertheless the angels of Heaven are not the 
Holy Spirit. 

All the' Heavens, together with the Churches 
on earth, are in the sight of the Lord as one 
man. 

The Lord alone is the Soul and Life of that 
man, and all who are animated and live from 
Him, are His bodv ; hence it is said, that the 



136 THE CANONS OF THE NEW CHURCH. 

faithful make the body of the Lord, and that 
they are in Him, and He in them. 

The Lord inflows into the angels of Heaven, 
and into the men of the Church, in a certain 
likeness as the soul inflows into the body with 
man. 

35. 

BY MEN TO MEN. 

Hence by men to men, and in the Church especially 
by the Clergy to the Laity. 

No one can receive the Holy Spirit, except 
from the Lord Jesus Christ, because it proceeds 
from God the Father by Him ; and by the Holy 
Spirit is understood the Divine proceeding. 

No one can receive the Holy Spirit, that is, the 
Divine Truth and the Divine Good, unless he goes 
to the Lord immediately, and is at the same time 
in love. 

The Holy Spirit, that is, the Divine proceed- 
ing, can never become man's own, but is con- 
stantly of the Lord with him. 

Therefore the Hoty, which is understood by the 
Holy Spirit, does not inhere, and does not remain, 
except so long as the man who receives it, be- 
lieves in the Lord, and is at the same time in 
the doctrine of truth from the Word, and in a 
life according to it. 



THE CANONS OF THE NEW CHURCH. 137 

The Holy, which is understood by the Holy 
Spirit, is not transferred by man to man, but by 
the Lord through man to man. 

God the Father does not send the Holy Spirit, 
that is, His Divine, through the Lord into man ; 
but the Lord sends it from God the Father. 

The clergy, because they are to teach doctrine 
from the Word concerning the Lord, and con- 
cerning Redemption and Salvation by Him, are 
to be inaugurated by the solemn promise of the 
Holy Spirit, and by the representation of its 
translation ; but it is received by the clergy ac- 
cording to the faith of their life. 

The Divine, which is understood by the Holy 
Spirit, proceeds from the Lord through the 
clergy to the laity, by preachings, according to 
the reception of the doctrine of truth thence. 

And by the sacrament of the Holy Supper, 
according to repentance before it. 

36. 

THE HOLY SPIRIT IS THE WORD. 

The Divine proceeding, which is called the Holy 
Spirit, in the proper sense is the Word f ivherein is 
the Holy of God. 

The Word is the Holy itself, in the Christian 
Church, from the Divine of the Lord, which is 



13S THE CANONS OF THE NEW CHURCH. 

therein and thence ; wherefore the Divine pro- 
ceeding, which is called the Holy Spirit, in the 
proper sense, is the Word and the Holy of God. 

The Lord is the Word, because it is from the 
Lord, and concerning the Lord, and thus in its 
essence is the Lord Himself. 

The Lord, because He is the Word, is alone 
Holy ; and He is the Holy One of Israel, who is 
so often mentioned in the Prophets, concerning 
whom also it is there said that He alone is 
God. 

Hence it is, that the place, where the ark was 
in the Tabernacle, was called the Sanctuary and 
Holy of Holies ; because in it was the Law, the be- 
ginning of the Word, over which was the Pro- 
pitiatory, and over this the Cherubim, all which 
signified the Lord as the Word. 

Hence also it is, that the Xew Jerusalem, which 
is the Church that approaches the Lord alone, 
and draws truths from His Word, is called Holy, 
and also the City of Holiness : and the men in 
whom that Church is, a people of holiness; this 
Church is also the kingdom of saints, which will 
endure to eternity. 

The Prophets and Apostles, because the Word 
was written by them, are called saints. 

The Holy Spirit, from the Holy Word which is 
taught by the Lord, is caJled the Spirit of Truth : 
of whom the Lord says that He speaketh not 






THE CANONS OF THE NEW CHURCH. 139 

from Himself but from the Lord, and that He 
Himself is He. 

That to him who speaketh a word against the 
Holy Spirit, it is not remitted, is because he de- 
nies the Divinity of the Lord, and the holiness 
of the Word ; for he has no religion. 

That to him who speaketh a word against the 
Son of Man, it is remitted, is because it is re- 
mitted to him who denies this or that to be 
Divine Truth from the Word in the Church, if 
only he believes that in the Word, and from the 
Word, are Divine Truths. The Son of Man is 
the Divine Truth from the Word in the Church, 
and this cannot be seen by all. 



37. 

THE DIVINE TRINITY. 

THERE IS A DIVINE TRINITY; NAMELY, FATHER, 
SON, AND HOLY SPIRIT. 

THE FATHER, SON, AND HOLY SPIRIT, ARE THE 
THREE ESSENTIALS OF ONE GOD. 

THERE WAS NO TRINITY OF GOD BEFORE THE 
WORLD WAS CREATED. 

THE TRINITY OF GOD, AFTER THE WORLD WAS 
CREATED, WAS MADE IN JESUS CHRIST. 

THIS TRINITY IS FROM THE WORD, AS ALSO FROM 
THE APOSTLES' CREED ; BUT NOT FROM THE NICENE. 



140 THE CANONS OF THE NEW CHURCH. 

DISCORDANT IDEAS ARISE FROM THE NICENB 
TRINITY. 

THIS TRINITY HAS PERVERTED THE CHURCH. 

IT HAS ALSO FALSIFIED THE WHOLE WORD. 

HENCE IS THAT AFFLICTION AND DESOLATION 
PREDICTED BY THE LORD. 

THERE IS NO SALVATION, UNLESS A NEW CHURCH 
BE INSTITUTED BY THE LORD. 

THE DIVINE TRINITY IS IN THE LORD GOD THE 
SAVIOUR ; HENCE HE ALONE IS TO BE APPROACHED, 
THAT THERE MAY BE SALVATION, OR ETERNAL 
LIFE. 

38. 

THE TRINITY IN GENERAL. 

The idea of the common people concerning the 
Divine Trinity, is, that God the Father sits on 
high, and His Son at His right hand, and that 
they send the Holy Spirit to men. 

The idea of the clergy concerning the Trinity, 
is, that there are three Persons, each of whom is 
God and Lord, and that the three have one and 
the same essence. 

The idea of the wise among the clergy, is, that 
there are three communicable properties and 
qualities ; but those that are incommunicable are 
understood by three persons. 

That there is a Divine Trinity is manifest from 
the Sacred Scripture, and from reason. 



THE CANONS OF THE NEW CHURCH 141 

From a trinity of persons there inevitably fol- 
lows a trinity of gods. 

If God is One, the Trinity of God is necessary, 
thus the Trinity of a Person. 

The Trinity of God, which is also a Trinity of 
a Person, is in God Incarnate, or Jesus Christ. 

This is confirmed from the Sacred Scripture ; 
and also from reason, since there is a trinity in 
every man. 

The Apostolic Church never thought of a 
trinity of persons, as is evident from the Creed of 
that Church. 

A trinity of persons was first invented by the 
Nicene Council. 

It was derived thence into the Churches after 
that Council, even to the present time. 

Not until this day could that doctrine be recti- 
fied. 

A trinity of persons has inverted the whole 
Church, and falsified all and single things of it. 

All say, that it exceeds comprehension, and 
that the understanding is to be held captive under 
obedience to faith. 

In the Lord is the one Trinity, and Unity in 
Trinity. 



142 THE CANONS OF THE NEW CHURCH. 

39. 

FATHER, SON, AND HOLY SPIRIT. 

There is a Divine Trinity ; namely, Father, Son, 
and Holy Spirit. 

The Unity of God is acknowledged and re- 
ceived in the whole world, wherever there is re- 
ligion and sound reason. 

Therefore the Trinity of God could not be 
known ; for if it had been known, yea, if only 
mentioned, man would have thought of the 
Trinity of God as of a plurality of gods ; which 
both religion and sound reason abhor. 

Therefore the Trinity of God could not be 
knowi], except from Revelation, thus no otherwise 
than from the Word ; nor could it be received, un- 
less the Trinity of God were also the Unity of 
God, for otherwise there would be a contradiction, 
which begets a nonentity. 

The Trinity of God did not actually exist, until 
the Son of God, the Saviour of the world, was 
born ; and not before was there a Unity in Trinity, 
and a Trinity in Unity. 

The salvation of the human race depends upon 
the Trinity of God, which at the same time is a 
Unity. 

Bv the Trinity of God, which at the same time 



THE CANONS OF THE NEW CHURCH. 143 

is a Unity, the Divine Trinity in one Person is 
understood. 

The Lord, the Saviour of the world, taught 
that there is a Divine Trinity ; namely, Father, 
Son, and Holy Spirit. 

For He commanded His disciples to baptize in 
the name of the Father, of the Son, and of the 
Holy Spirit. 

He also said He would send to them the Holy 
Spirit from the Father. 

He moreover often mentioned the Father by 
name, and called Himself His Son, and He 
breathed upon the disciples, saying, Receive ye the 
Holy Spirit. 

Furthermore, when Jesus was baptized in the 
Jordan, a voice came forth from the Father, say- 
ing, This is my beloved Son ; and the Spirit in the 
form of a dove appeared over Him. 

The angel Gabriel also said to Mary, The Holy 
Spirit shall come upon thee, and the Power of the 
Highest shall overshadow thee, and the Holy which 
is born of thee shall be called the Son of God. The 
Highest is God the Father. 

The Apostles also in their Epistles often name 
the Father, the Son, and the Holy Spirit ; and 
John in his first epistle says, There are three that 
testify in Heaven, the Father, the Word, and the 
Holy Spirit. 



144 THE C AXONS OF THE NEW CHURCH. 
40. 

THREE ESSENTIALS OF ONE GOD. 

TJiese three, Father, Son, and Holy Spirit, are 
three Essentials of one God; since they are one, as 
the soul, body, and operation, are one with man. 

The Divine Trinity, which at the same time is 
Unity, can by no means be comprehended by 
any one, except as the soul, body, and proceeding 
operation with man. 

Therefore in the Christian Church it is every- 
where acknowledged, that in Christ, God and 
Man, that is, the Divine and the Human, are one 
Person, as the soul and body in man. 

Wherefore he who has knowledge of the union 
of the soul and body, and the operation thence, 
knows the Trinity, and at the same time the 
Unity, of God, in a kind of shadow. 

The rational man knows, or may know, that 
the soul of the son is from the father, and that 
the soul clothes itself with a body in the womb 
of the mother, and that afterwards all operation 
proceeds from both. 

He who has knowledge of the union of the 
soul and body, also knows, or may know, that 
the life of the soul is in the body, and thus that 
the life of the bodv is the life of the soul. 



THE CANONS OF THE NEW CHURCH. 145 

Consequently, that the soul lives, and therefore 
sensates and operates, in the body and from the 
body ; and that the body lives, sensates, and oper- 
ates from itself, while from the soul. 

This is because all things of the soul are of 
the body, and all things of the body are of the 
soul; thence and from no other source is their 
union. 

It is only an appearance that the soul operates 
separately, from itself through the body ; when 
yet it operates in the body, and from the body. 

From these things the rational man, who has 
knowledge of the intercourse of the soul and the 
body, may comprehend the words of the Lord : 

That the Father and He are one ; 

That all things of the Father are His, and all 
His are of the Father ; 

That all things of the Father come to Him ; 

That the Father hath given all things into the 
hand of the Son ; 

That as the Father operates, so also the Son 
operates ; 

That he who seeth and knoweth the Son, also 
seeth and knoweth the Father ; 

That they who are one in the Son, are one in 
the Father ; 

That no one hath seen the Father except the 
Son, who is in the bosom of the Father, He hath 
set Him forth ; 
10 



146 THE CANONS OF THE NEW CHURCH. 

That the Father is in the Son, and the Son in 
the Father ; 

That no one coineth to the Father, except 
by the Son ; 

That as the Father hath life in Himself, so hath 
He given to the Son to have life in Himself; 

That in Jesus Christ all the fulness of Divinity 
dwelleth bodily. 

The Son is the Human of the Father. 

From these things it follows, that the Divinity 
and Soul of the Son of God, our Saviour, are not 
distinctly two, but one and the same. 



41. 

NO TRINITY BEFORE CREATION. 

Before the world was created, there was no Trinity 
of God. 

The Sacred Scripture teaches, and reason, illus- 
trated by the Lord therein and thence, sees, that 
God is one ; but the Sacred Scripture does not 
teach, and reason thence illustrated does not see, 
that God was triune before the world was created. 

Xor does reason illustrated from the Sacred 
Scripture see, that the Son was born from eternity, 
or that the Holy Spirit proceeded from God the 
Father by the Son from eternity. 



THE CANONS OF THE NEW CHURCH. 147 

Hence, a Trinity from eternity is not a real 
Trinity, but ideal ; still more a Trinity of Per- 
sons. 

A Trinity of Persons in the Divinity, before 
the world was created, did not come into the 
mind of any one, from the time of Adam even to 
the Advent of the Lord ; as is manifest from the 
Word of the old Testament, and from the his- 
tories of the religion of the ancients. 

Neither did it come into the mind of the 
Apostles, as is manifest from their writings in the 
Word. 

Neither did it come into the mind of any one 
in the Apostolic Church, which was before the 
Nicene Council, as is manifest from the Apostle's 
Creed. 

A Trinity of Persons from eternity is not only 
above reason, but contrary to it ; it is contrary to 
reason that three Persons created the universe ; 
that there were three Persons, and each person 
God, and yet there were not three Gods but one. 

The future New Church will call the age of 
the old Church obscure, or barbarous, when they 
worshipped three Gods. 

A Trinity of Persons in the Divinity from 
eternity was first put forth by the Nicene Council, 
as is manifest from the two Creeds, the Nicene 
and the Athanasian; and afterwards it was re- 
ceived as the principal dogma, and as the head 



148 THE CANONS OF THE NEW CHURCH. 

of doctrines, from that time even to the present 
day. 

For this there were two causes ; first, they did 
not know how otherwise to disperse the scandals 
of Arius, who denied the Divinity of the Lord ; 
second, because they did not understand what is 
written by the Evangelist John (I, 1, 2, 10, 14 ; 
xvi, 28 ; xvii, 5). 

The belief, according to the Nicene Council, 
and the Churches after it, that the Divinit} T , be- 
fore the world was created, consisted of three 
Persons, each of which was God, and that from 
the first Person was born a second, and from 
these two went forth a third, is the faith of a 
paradox, which is contrary to the reason of the 
understanding ; a faith in which there is nothing 
of the Church, but is a persuasion of the false, 
such as is with those who are insane in the things 
of religion. 

42. 

THE TRINITY AFTER CREATION. 

The Trinity of God ivas made, after the world 
was created, and actually in the fulness of time, and 
then in God Incarnate, who is Ihe Lord our Saviour 
Jesus Christ. 

The Trinity of God did not exist, and could 
not exist, before the world was created. 



THE CANONS OF THE NEW CHURCH. 149 

There are three essentials of one Person in 
God Man, of which is predicated the Trinity of 
God. 

That God came into the world as the Word, 
and assumed a Human in the virgin Mary, and 
that the Holy thence born was called the Son of 
the Highest, the Son of God, the Only Begotten 
Son, is known from the old Word, where it is pre- 
dicted, and from the new, where it is described. 

Since, therefore, God the Highest, who is the 
Father, by His Divine proceeding, which is the 
Holy Spirit, conceived the Human in the virgin 
Mary, it follows that the Human, born from that 
conception, is the Son, and the Divine conceiving 
is the Father, and that both together is the Lord 
God the Saviour, Jesus Christ, God and Man. 

It follows also that the Divine Truth, which is 
the Word, in which is the Divine Good, from the 
Father, was the seed from which the Human was 
conceived. From the seed is the soul, and by 
the soul is the body. 

In confirmation, this arcanum shall be men- 
tioned : The spiritual origin of all human seed 
is truth from good, but not Divine Truth from 
Divine Good, in its own essence, infinite and un- 
create, as in the Lord, but in its own form finite 
and created. 

It is known that the soul adjoins to itself a 
body, which may serve it for performing uses, 



150 THE C AXONS OF THE NEW CHURCH. 

and that afterwards it conjoins itself to the body 
as it serves ; and this even until the soul becomes 
of the body, and the body of the soul. This is 
what the Lord says, That He is in the Father, and 
the Father in Him. 

From these things it follows, that the Trinity 
of God was made after the world was created, and 
then in God Incarnate, who is the Lord the 
Saviour, Jesus Christ. 

43. 

THE TRINITY OF GOD IN ONE PERSON. 

The Trinity of persons in the Divinity is from the 
Nicene Council, and was thence in the Catholic 
Church, and in the Churches after it; it is therefore 
to be called the Nicene Trinity. But the Trinity of 
God in one person, in the Lord, God, the Saviour, is 
from Christ Himself, and ivas thence in the Apostolic 
Church; and it is therefore to be called the Christian 
Trinity ; and this Trinity of God is the Trinity of 
the New Church. 

1. There are three summaries of the doctrine of 
the Christian Church concerning the Divine Trin- 
ity, and the Divine Unity, which are called Creeds ; 
the Apostolic, the Nicene, and the Athanasian. 
These three Creeds were acknowledged and 
received bv the Christian Church, as ecumenical 



THE CANONS OF THE NEW CHURCH. 151 

and catholic, that is, as the universals of doc- 
trine concerning God, the Father, Son, and Holy 
Spirit. 

From the things put forth in the three Creeds, 
it may be gathered, how in each the Trinity of 
God in Unity, and the Unity in Trinity, was 
understood. 

For the Apostolic Creed teaches that God the 
Father is the Creator of the universe ; that His 
Son was conceived by the Holy Spirit, and born 
of the virgin Mary ; and that there is a Holy 
Spirit. 

The Nicene Creed teaches that God the Father 
is the Creator of the universe ; that the Son was 
begotten before all ages, and that He descended 
and became incarnate ; and that the Holy Spirit 
proceeds from both. 

But the Athanasian Creed teaches that the 
Father, Son, and Holy Spirit, are three Persons, 
co-eternal and co-equal, and that each of them is 
God ; and yet that there are not three Gods, 
but one ; and, although from the Christian 
verity, each person singly is God, still from the 
Catholic religion it is not lawful to say three 
Gods. 

From these three Creeds it is manifest, that two 
Trinities are taught, one which existed before the 
world was created, the other after it ; the Trinity 
before the world was created, in the Nicene and 



152 THE CANONS OF THE NEW CHURCH. 

Athanasiau Creeds, but the Trinity after it, in the 
Apostolic Creed ; consequently, that the Apos- 
tolic Church knew nothing of a Son from eter- 
nity, but onl} T of a Son born in the world, and 
thus that Church invoked the latter, and not the 
former ; and on the other hand, the Church after 
the Apostolic Creed, as it were established anew, 
acknowledged a Son from eternity as God, but 
not so the Son born in the world. 

These two Trinities differ as much from each 
other as evening and morning, yea, as night and 
day; and thus both together can by no means be 
confirmed in one man of the Church, because re- 
ligion would perish with him, and with religion 
sound reason; because from the Nicene and 
Athanasian Trinity, one God cannot be thought 
of, but He can be in the Apostolic Trinit} T ; and 
He can be thought of in this Trinity, because it 
is in the Lord Jesus Christ, the Son of God 
born in the world. 

2. That the Divine Trinity is in the Lord God 
the Saviour, Jesus Christ, He Himself teaches, for 
He says, 

That the Father and He are one ; 

That He is in the Father, and the Father in 
Him ; 

That all things of the Father are His ; 

That he that seeth Him seeth the Father ; 



THE CANONS OF THE NEW CHURCH. 153 

That he that belie veth in Him belie veth in the 
Father ; 

And it is according to Paul, that all the ful- 
ness of Divinity dwelleth in Him bodily ; 

And according to John, that He is the true God 
and eternal life ; - 

And according to Isaiah, that He is the Father 
of eternity ; 

And in the same, that He is Jehovah, the 
Redeemer, the only God ; 

And that from Redemption He is Jehovah our 
Justice ; 

And that He is called, God, and Father ; 

And that His glory He will not give to an- 
other ; 

Also that the Holy Spirit is from Him. 

Now because God is One, and because there is a 
Divine Trinity, the Father, Son, and Holy Spirit ; 
it follows, that that Trinity is in one Person, and 
in the Person of Him who was conceived from 
God the Father, and born of the virgin Mary ; 
and hence He is called the Son of the Highest, 
the Son of God, the only begotten Son. 

Since therefore this Divine Trinity, is in the 
Lord God the Saviour, Jesus Christ ; it follows, 
that He alone is to be approached, invoked, and 
worshipped ; and when this is done, the Father is 
at the same time approached, and man receives 
the Holy Spirit. 



154 THE CANONS OF THE NEW CHURCH. 

Since the Divine Trinity, and at the same time 
the Divine Unity, is in the Lord Jesus Christ, 
the Redeemer and Saviour of the world, this is 
the Trinity of the New Church. 



44. 

FALSIFICATION OF THE WORD. 

The confirmation of a Trinity of Persons, each 

of which is a God from eternity, according to the 

Nicene and Athanasian Creeds, has falsified the 
whole Word. 

Every heretic can confirm, and does confirm, 
his heresy by the Word, since this is written by 
appearances and correspondences ; wherefore the 
Word is called by some the book of all heresies. 

Man after confirmation does not see otherwise 
than that his dogmas are true, although they are 
false. 

A plurality of Gods can be confirmed by many 
things from the Word ; also the faith imputing 
the merit of Christ, in which three Gods singly 
have their parts ; and also that the works of char- 
ity contribute nothing to faith, and thus to salva- 
tion. 

A plurality of Gods can be confirmed by these 
things : 



THE CANONS OF THE NEW CHURCH. 155 

That a Trinity was named by the Lord ; 

That a Trinity appeared when the Lord was 
baptized ; 

That there are three who testify in Heaven, 
the Father, the Word, and the Holy Spirit ; 

That Jehovah God said, Let us make man in 
our image and likeness ; 

That three angels appeared before Abraham, 
who were called Jehovah ; 

That in the new Word, the Father, Son, and 
Holy Spirit are often named by the Lord in the 
Evangelists, and by the Apostles in the Epistles, 
and it is not there said that they are one. 

Also that faith is imputative of the merit of 
Christ, and that this faith alone is saving, and 
that the works of charity do not conduce to salva- 
tion. Beside this, a mind given to ratiocination 
may add to them creeds of its own, and estab- 
lish them. 

All and each of these cannot be seen as false, 
and thus cannot be dissipated, unless reason, 
illustrated by the Lord, confirm by means of the 
Word that God is one, and that there is a con- 
junction of charity and faith. 

When this is so done, it appears clearly, that a 
theology founded upon a Trinity of Persons, each 
of which is God, and upon a faith appropriated 
to each one singly, and upon the unavailableness 
of charity for salvation, has falsified the whole 



156 THE C 'AXONS OF THE NEW CHURCH. 

Word ; chiefly because these three, God, Charity, 
and Faith, are together the universals of religion, 
to which all and single things of the Word, and 
hence of Heaven and the Church, relate. 

Hence results this enormity, that the confirmer 
thinks of three gods, because of one from three, 
wherever he reads of the Father, Son, or Holy 
Spirit, yea, wherever he reads of Jehovah and 
God ; he also thinks of no other than the faith 
imputing the merit of Christ, wherever he reads 
of faith ; and he thinks of charity as not con- 
tributing anything to salvation, or he thinks of 
that faith in the place of it, wherever he reads of 
charity. Confirmation once imbued bears this 
with itself. 

45. 

AFFLICTION AND DESOLATION OF THE CHURCH. 

Hence is that Affliction and that Desolation in the 
Christian Church, which were predicted by the Lord 
in the Evangelists, and in Daniel. 



The Lord when He spoke with the disciples 
of the Consummation of the Age, and of His 
Advent, that is, of the end of the Church of this 
day, and the beginning of the New Church, 
predicted these things, namely, Then shall be 
great affliction, such as was not from the beginning 



THE CANONS OF THE NEW CHURCH. 157 

of the world until now, nor shall be ; also, There 
shall be the abomination of desolation predicted 
by Daniel the prophet ; for after the affliction of 
those days the sun shall be darkened, and the 
moon shall not give her light, and the powers of 
the Heavens shall be corn/moved. 

That there is such affliction and desolation in 
the Church, is altogether unknown and unseen in 
the world, because it is everywhere said therein, 
that they are in the light itself of the Gospel ; so 
that if an angel should descend from Heaven, and 
teach anything else, he would not be believed. 

But this predicted affliction and desolation ap- 
pears in clear light in the spiritual world, since 
all men come into that world after death, and 
remain in the religion in which they were in the 
natural world ; for light there is spiritual, which 
uncovers all things. 

When the clergy are there interrogated concern- 
ing God, Faith, and Charity, which are the three 
essentials of the Church, and thence of salvation, 
they answer scarcely otherwise than as blind men 
in pits. 

When the laity are interrogated concerning 
these three essentials, they know almost nothing. 

When the latter and the former are explored, 
as to whether they have in themselves anything 
of God, of Faith, and of Charity, it is observed 
that they have nothing, consequently nothing of 



158 THE CANONS OF THE NEW CHURCH. 

Heaven, of the Church, and of salvation ; except 
with those who have done goods from religion, 
since these in the spiritual world are receptive of 
faith in the Lord God the Saviour. 

From these few things it is manifest, whence is 
that great affliction, which was not from the be- 
ginning of the world, nor shall be ; and whence 
is that abomination of desolation, which the 
Loed predicted would be at the end of the pres- 
ent Church. 

That such affliction was not from the begin- 
ning of the world, nor shall be, is because the 
Gentiles, and the Jews themselves, were ignorant 
of the Lord God the Saviour; as the Fountain of 
Salvation, and ignorance excuses ; but it is other- 
wise with Christians after His Advent, to whom 
this has been revealed in the Word of both 
Testaments. 

46. 

THE RISE OF A NEW CHURCH. 

Unless a New Church exist, which shall abolish 
the faith of the old Church, which is in three gods, 
and teach a new Faith, which is in one God, thus 
in the Lord God the Saviour Jesus Christ, no flesh 
could be saved, according to the words of the Lord. 

The Lord, when He spoke with the disciples 
of the Consummation of the Age, and His Ad- 



THE CANONS OF THE NEW CHURCH. 159 

vent, that is, of the end of the present Church, 
and the beginning of the New Church, then, after 
He had described the desolation and affliction, 
said, Unless those days be shortened, no flesh can be 
saved, that is, they would altogether perish in 
eternal death. 

The reason is, that by the faith of the present 
Church there is no conjunction with God, and 
hence no salvation ; for this depends solely upon 
conjunction with God ; yea, salvation is that 
conjunction. 

For that faith is a faith in three gods, and 
faith unless it be in one God does not conjoin ; 
moreover, that faith cannot be united with 
charity, and faith not united with charity, thus 
faith alone, does not conjoin. 

Hence it follows, that unless a New Church be 
established by the Lord, which shall abolish that 
faith, and teach a new faith, which is a faith in 
one God, and is at the same time united with 
charity, no flesh could be saved, that is, no man 
could be saved. 

The faith of the present day has destroyed the 
universal Church" and falsified the whole Word ; 
wherefore unless a New Church be established 
by the Lord, which shall restore both the Church 
and the Word to its integrity, no flesh could be 
saved. 

Those who are in the faith of the present Church, 



160 THE CANONS OF THE NEW CHURCH. 

are understood by the dragon in the Apocalypse, 
and by the false prophet : and the faith itself by 
the pit of the abyss, out of which locusts went 
forth ; and also by the great city which is spirit- 
ually called Sodom and Egypt, where the two wit- 
nesses were slain : and by the New Jerusalem 
there, the New Church is understood. 

Since it is there said, that after the dragon and 
false prophet were cast into Hell, the Xew Jeru- 
salem descended out of Heaven from God ; it is 
manifest, that after the faith of the present Church 
is damned, the New Church will descend out of 
the New Heaven from the Lord, and be in- 
stituted. 

From these things it is manifest, that unless a 
New Church exist which shall abolish the faith 
in three gods, and receive a faith in one God, thus 
in the Lord Jesus Christ, and which at the same 
time conjoins this faith with charity into one 
form, no flesh could be saved. 

It may also be seen above, that Redemption 
could not have been effected, nor could salvation 
have thence been given, except by God Incarnate, 
thus by no other than by Gtfd the Redeemer, 
Jesus Christ, for salvation is perpetual Redemp- 
tion ; also that God, Faith, and Charity are the 
three essentials of the Church, and that upon 
them universal theology, thus the Church, de- 
pends. Wherefore, when falses concerning these 



THE CANONS OF THE NEW CHURCH 161 

three essentials are taught and imbibed, there is 
no salvation to man. 

No one can hereafter come into Heaven, unless 
he be in the doctrine of the New Church, as to 
faith and life. The reason is, that the New 
Heaven, which has now been established by the 
Lord, is in faith and life according to that 
doctrine. 



11 



VIII. 

THE LAST JUDGMENT. 

The Last Judgment is not in the natural, but in 
the spiritual world. 

The destruction of the world is not meant by 
the day of the Last Judgment. 

The procreations of the human race on the 
earth will never cease. 

The human race is the basis, on which 

Heaven is founded. 

The human race is the seminary of Heaven. 

The extension of Heaven, which is for 

angels, is so immense, that it cannot be 

filled to eternit} r . 

They are few respectively, of whom Heaven 

is as yet. 
The perfection of Heaven increases accord- 
ing to plurality. 
Every Divine Work looks to infinity and 
eternity. 
Heaven and Hell are from the human race. 
All who have ever been born men, from the 
162 



THE LAST JUDGMENT. 163 

beginning of creation, and are deceased, are in 
Heaven or Hell. 

The Last Judgment must be where all are 
together, thus in the spiritual world, and not on 
the earth. 

The Last Judgment exists, when the end of 
the Church is ; and the end of the Church is, 
when there is no faith, because no charity. 

All things which are predicted in the Apoc- 
alypse, are at this day fulfilled. 

The Last Judgment has been accomplished. 

Babylon has been destroyed. 

The former Heaven has been abolished. 

The state of the world and of the Church here- 
after, will be similar to what it has been hitherto, 
in the external form, but dissimilar in the in- 
ternal. 



IX. 



INFLUX, OR THE INTERCOURSE OF THE 
SOUL AND THE BODY. 

Who does not know, or may not know, that the 
good of love and the truth of faith inflow from God 
into man, and that they inflow into his soul, and are 
felt in his mind, and that they floiv forth from the 
thought into the speech, and from the will into the 
actions. 

There are two worlds, the spiritual world, where 
spirits and angels are, and the natural world, 
where men are. 

The spiritual world existed and subsists from 
its own sun, and the natural world from its 
own sun. 

The sun of the spiritual world is pure love 
from Jehovah God, who is in the midst of it. 

From that sun proceed heat and light, and the 
heat proceeding from it in its essence is love, and 
the light thence in its essence is wisdom. 

Both that heat and that light inflow into man, 
the heat into his will, producing there the good 
164 



INFLUX. 165 

of love, and the light into his understanding, 
producing there the truth of wisdom. 

Those two, heat and light, or love and wisdom, 
inflow conjointly from God into the soul of man, 
and b}^ this into the mind, into its affections and 
thoughts, and from these into the senses, speech, 
and actions of the bod}'. 

The sun of the natural world is pure fire, and 
by this sun the world of nature existed and 
subsists. 

Hence everything that proceeds from this sun, 
regarded in itself, is dead. 

The spiritual clothes itself with a natural, as 
man clothes himself with a garment. 

Spiritual things, so clothed in man, cause him 
to be able to live a rational and moral man, thus 
a spiritually natural man. 

The reception of that influx, is according to the 
state of love and wisdom with man. 

The understanding with man can be elevated 
into the light, that is, into the wisdom, in which 
the angels of Heaven are, according to the culti- 
vation of the reason ; and his will can be elevated 
in like manner into the heat of Heaven, that is, 
into the love, according to the deeds of the life ; 
but the love of the will is not elevated, except so 
far as man wills and does the things, which the 
w T isdom of the understanding teaches. 

It is altogether otherwise with beasts. 



166 INFLUX. 

There are three degrees in the spiritual world, 
and three degrees in the natural world, hitherto 
unknown, according to which all influx takes 
place. 

Ends are in the first degree, causes in the 
second, and effects in the third. 

From these things it is manifest, what spiritual 
influx is, from its origin to effects. 



X, 

THE DIVINE LOVE AND WISDOM. 
1. 

GOD. 

God is Divine Love and Divine Wisdom. 

Love is the life of man. 

God alone, thus the Lord, is Love itself, be- 
cause He is Life itself ; and angels and men are 
recipients of Life. 

The Divine is not in space. 

God is Man Himself. 

Esse and Existere in God Man are distinctly 
one. 

In God Man infinite things are distinctly one. 

There is one God Man, from Whom all things 
are. 

The Divine Essence itself is Love and Wisdom. 

The Divine Love is of the Divine Wisdom, and 
the Divine Wisdom is of the Divine Love. 

The Divine Love and the Divine Wisdom are 
Substance and Form. 

The Divine Love and the Divine Wisdom are 

167 



168 THE DIVINE LOVE AX I) WISDOM. 

Substance and Form in themselves, thus the 
Itself and the Only. 

The Divine Love and the Divine Wisdom can- 
not but be and exist in others created by itself. 

All things in the universe were created by the 
Divine Love and the Divine Wisdom of God Man. 

All things in the created universe are re- 
cipients of the Divine Love and the Divine 
Wisdom of God Man. 

All created things in a certain image relate to 
man. 

The uses of all created things ascend by de- 
grees, from ultimates to man, and through man 
to God the Creator, from whom they are. 

The Divine fills all spaces of the universe with- 
out space. 

The Divine is in all time without time. 

The Divine in the greatest and least things is 
the same. 

2. 

THE SPIRITUAL SUN. 

The Universe ivith all things of it was created by 
God, by means of the two Suns, the spiritual and the 
'natural. 

The Divine Love and the Divine Wisdom ap- 
pear in the spiritual world as a Sun. 

From the Sun, which exists from the Divine 



THE DIVINE LOVE AND WISDOM 169 

Love and the Divine Wisdom, heat and light 
proceed. 

That Sun is not God, bat it is the Proceeding 
from the Divine Love and Divine Wisdom of 
God Man ; in like manner the heat and light 
from that Sun. 

Spiritual heat and light, by proceeding from 
the Lord as a Sun, make one, as His Divine Love 
and Divine Wisdom make one. 

The Sun of the spiritual world appears in a 
middle altitude, distant from the angels, as the 
sun of the natural world is distant from men. 

The distance between the Sun and the angels 
in the spiritual world is an appearance, according 
to the reception of the Divine Love and the 
Divine Wisdom by them. 

The angels are in the Lord, and the Lord in 
them \ and because the angels are recipients, the 
Lord alone is Heaven. 

In the spiritual world the east is where the 
Lord appears as a Sun, and the remaining quar- 
ters are thence. 

The quarters in the spiritual world are not 
from the Lord as a Sun, but from the angels, ac- 
cording to reception. 

The angels turn their face continually to the 
Lord as a Sun, and thus have the south to the 
right, the north to the left, and the west behind 
them. 



170 THE DIVINE LOVE AND WISDOM. 

All the interiors of the angels, both of mind 
and body, are turned to the Lord as a Sun. 

Every spirit, whatever his quality, turns in like 
manner to his ruling love. 

The Divine Love and Divine Wisdom, which 
proceed from the Lord as a Sun, and make the 
heat and light in Heaven, is the Divine proceed- 
ing, which is the Holy Spirit. 

The Lord created the universe and all things 
of it, by means of the Sun, which is the first pro- 
ceeding of the Divine Love and Divine Wisdom. 

The sun of the natural world is pure fire, and 
hence dead ; and nature, because it draws its 
origin from that sun, is dead. 

Without two Suns, the one living and the other 
dead, there can be no creation. 

The end of creation exists in ultimates : which 
end is, that all things may return to the Creator, 
and that there may be conjunction. 



3. 

DEGREES. 

All created things are in Degrees. 

1. In the spiritual world there are atmospheres, 
waters, and earths, as in the natural world ; but 
the former are spiritual, and the latter natural. 



THE DIVINE LOVE AND WISDOM. 171 

There are Degrees of love and wisdom, and 
thence Degrees of heat and light, also Degrees of 
atmospheres. 

Degrees are of a two-fold kind, degrees of alti- 
tude and degrees of latitude. 

The Degrees of altitude are homogeneous, and 
one is from the other in a series, like end, cause, 
and effect. 

The first Degree is the all in all things of the 
following degrees. 

All perfections increase and ascend with De- 
grees, and according to Degrees. 

In successive order, the first Degree makes the 
highest, and the third the lowest ; but in simul- 
taneous order, the first Degree makes the inmost, 
and the third the outmost. 

The ultimate Degree is the complex, continent, 
and basis of the prior degrees. 

Degrees of altitude, in their ultimate, are in 
fulness and power. 

Degrees of both kinds are in the greatest and 
least of all things that have been created. 

There are three Degrees of altitude, infinite 
and uncreate, in the Lord, and three finite and 
created Degrees in man. 

These three Degrees of altitude are in every 
man from birth, and may be successively opened ; 
and as they are opened, man is in the Lord, and 
the Lord in him. 



172 THE DIVINE LOVE AXU WISDOM 

Spiritual light inflows by three Degrees with 
man, but not spiritual heat, except so far as man 
shuns evils as sins, and looks to the Lord. 

If the superior Degree, which is spiritual, is 
not opened with man, he becomes natural and 
sensual. 

Since in the world it is not known what the 
spiritual man is, and what the natural, therefore 
it shall be distinctly told as follows : 

What the natural man is, and what the 

spiritual man. 
The quality of the natural man, with whom 

the spiritual degree is opened. 
The quality of the natural man, with whom 
the spiritual degree is not opened, but still 
not closed. 
The quality of the natural man, with whom 

the spiritual degree is altogether closed. 
What the difference is between the life of a 
natural man, and the life of a beast. 
The natural Degree of the human mind, re- 
garded in itself, is continuous, but by correspond- 
ence with the two superior Degrees, while it is 
elevated, it appears as if discrete. 

The natural mind, because it is the covering 
and continent of the superior Degrees of the 
-human mind, is reactive ; and if the superior 
Degrees are not opened, it acts against them, but 
if they are opened, it acts with them. 



THE DIVINE LOVE AND WISDOM. 173 

2. The origin of evil is from the abuse of the 
faculties, proper to man, which are called ration- 
ality and liberty. 

That the origin of evil is from the abuse of 
those faculties, shall be told in the following 
order : 

The evil man, equally with the good man, 

enjoys those faculties. 
The evil man abuses them, to confirm evils 
and falses ; and the good man uses them, 
to confirm goods and truths. 
Evils and falses confirmed with man re- 
main, and become of his love and thence 
of his life. 
The things which become of the love and 

life, are inborn in the offspring. 
All evils and the falses thence, both those 
that are inborn, and those that are super- 
induced, reside in the natural mind. 
Evils and falses are wholly opposite to goods 
and truths, because evils and falses are diabolical 
and infernal, and goods and truths are Divine 
and heavenly. 

Since many do not know the quality of evil, 
and that it is altogether opposite to good, and yet 
it is important that it should be known, the sub- 
ject shall be examined in the following order : 
The natural mind, which is in evils and in 
falses thence, is a form and image of Hell. 



174 THE DIVINE LOVE AND WISDOM. 

The natural mind, which is a form or 
image of Hell, descends by three Degrees. 

The three Degrees of the natural mind, 
which is a form and image of Hell, are 
opposite to the three Degrees of the 
spiritual mind, which is a form and image 
of Heaven. 

The natural mind, which is Hell, is wholly 
opposite to the spiritual mind, which is 

All things of the three Degrees of the natural 
mind, are included in the works, which are done 
the a 2&& :: the body. 



thi ::.,:: 

The End of the Creation of the Universe is thai 
the angelic Het :ht exist. 

1. The Lord from Eternity, who is Jehovah, 
created the universe :_d all things of it from 
Himself, and not from nothing. 

The Lord from Eternity, or Jehovah, could not 
have created the universe and all things of it, 
unless He were a Man. 

7ae Lord from Eterni: Je bo vah, produced 

from Himself the sun of the spiritual world, and 



THE DIVINE LOVE AND WISDOM. 175 

from that sun created the universe and all things 
of it. 

In the Lord there are three things, which are 
the Lord, the Divine of Love, the Divine of 
Wisdom, and the Divine of Use ; and these three 
are presented in appearance outside of the sun of 
the spiritual world, the Divine of Love by heat, 
the Divine of Wisdom by light, and the Divine of 
Use by the atmosphere, which is the continent. 

The atmospheres, which are three in both 
worlds, the spiritual and the natural, in their 
ultimates terminate in substances and matters, 
such as are on the earth. 

Those substances and matters are also of 

three degrees. 
They are held in connection by the encom- 
passing atmospheres. 
They are accommodated to produce all uses 
in their forms. 
In the substances and matters, from which the 
earths are, there is nothing of the Divine in itself, 
but still they are from the Divine in itself. 

All uses, which are the ends of creation, are in 
forms, and they take on forms from the sub- 
stances and matters such as are on the earth. 

In earths there is a conatus to produce uses 

in forms, or forms of uses. 
In all the forms of uses there is an image of 
creation. 



176 THE DIVINE LOVE AND WISDOM, 

In all the forms of uses there is an image of 

man. 
In all the forms of uses there is an image of 

the Infinite and the Eternal. 

2. All things of the created universe, regarded 
from uses, relate to man in an image ; and this 
testifies that God is a Man. 

All things created by the Lord are uses ; and 
they are uses in the order, degree, and respect, in 
which they have relation to man, and by man to 
the Lord from whom they are. 

The uses which relate to man regard these 
three, 

Uses for sustaining the body. 
Uses for perfecting the rational. 
Uses for receiving the spiritual from the 
Lord. 
Evil uses were not created by the Lord, but 
they arose together with Hell. 

That good uses are from the Lord, and that 
evil uses are from Hell, shall be demonstrated in 
this order : 

What is understood by evil uses on earth. 
All things that are evil uses are in Hell, and 

all that are good uses in Heaven. 
There is a continual influx from the spiritual 

world into the natural world. 
Influx from Hell operates those things that 



THE DIVINE LOVE AND WISDOM. 177 

are evil uses, in places where those things 
are that correspond. 
The ultimate spiritual, separated from what 

is above it, operates this. 
There are two forms, into which operation 
takes place by influx, the vegetable and 
the animal form. 
Both forms, as long as they exist, receive the 
means of propagation. 
The visible things in the created universe 
testify, that nature has produced nothing and 
does produce nothing ; but that the Divine has 
produced and does produce all things from itself, 
and through the spiritual world. 



5. 

THE CREATION OF MAN. 

Man was created into the image of God, and ac- 
cording to His likeness. 

1. Two receptacles and habitations for Himself, 
have been created and formed by the Lord with 
man, which are called will and understanding ; 
the will for His Divine Love, and the under- 
standing for His Divine Wisdom. 

The will and understanding, which are the re- 
ceptacles of Love and Wisdom, are in the brains, 
12 



178 THE DIVINE LOVE AND WISDOM. 

in the whole and in every part of them ; and thence 

in the body, in the whole and in every part of it. 

Love and wisdom, and hence the will and 

the understanding, make the life itself of 

man. 
The life of man is in its principles in the 

brains, and in its principiates in the 

body. 
As the life is in its principles, such it is in 

the whole and in every part. 
Life, by those principles, is from every part 

in the whole, and from the whole in every 

part. 
As the love is, such is the wisdom, and hence 

such is the man. 
There is a correspondence of the will with 
the heart, and of the understanding with the 
lungs. 

All things of the mind relate to the will and 

understanding, and all things of the body 

to the heart and lungs. 
There is a correspondence of the will and 

understanding with the heart and lungs, 

and hence a correspondence of all things 

of the mind with all things of the body. 
The will corresponds to the heart. 
The understanding corresponds to the lungs. 
By that correspondence many arcana can be 

disclosed concerning the will and under- 



THE DIVINE LOVE AND WISDOM. 179 

standing, thus also concerning love and 
wisdom. 

The mind of man is his spirit, and the spirit 
is a man ; and the body is the external, 
by which the mind or spirit sensates and 
acts in the world. 

The conjunction of the spirit of man with 
the body, is by the correspondence of his 
will and understanding with his heart and 
lungs, and their disjunction is by non- 
correspondence. 

2. From the correspondence of the heart with 
the will, and of the understanding with the lungs, 
all things may be known, that can be known, of 
the will and understanding, or of love and wisdom, 
thus of the soul of man. 

Love or the will is the life itself of 

man. 
Love or the will strives continually toward 
the human form, and toward all things of 
that form. 
Love or the will, without a marriage with 
wisdom or the understanding, cannot do 
anything by its human form. 
Love or the will prepares a house, or bridal 
bed, for the future consort, which is wisdom 
or the understanding. 
Love or the will prepares all things in its 



180 THE DIVINE LOVE AND WISDOM. 

human form, that it may act conjointly 
with wisdom or the understanding. 

After the nuptials, the first conjunction is by 
the affection of knowing, from which is the 
affection of truth. 

The second conjunction is b} r the affection of 
understanding, from which is the percep- 
tion of truth. 

The third conjunction is by the affection of 
seeing truth, from which is thought. 

Love or the will, by these three conjunctions, 
is in its sensitive and active life. 

Love or the will introduces wisdom or the 
understanding into all things of its house. 

Love or the will does nothing, but in con- 
junction with wisdom or the under- 
standing. 

Love or the will conjoins itself to wisdom or 
the understanding, and causes wisdom or 
the understanding to be reciprocally con- 
joined. 

Wisdom or the understanding, by means of 
the power given to it by love, can be 
elevated, and receive the things which are 
of light from Heaven, and perceive them. 

Love or the will can in like manner be 
elevated, and receive the things which are 
of heat from Heaven, if it loves its con- 
sort wisdom, in that degree. 



THE DIVINE LOVE AND WISDOM. 181 

Otherwise love or the will draws down wisdom 
or the understanding from its elevation, to 
act as one with itself. 

Love or the will is purified in the under- 
standing, if they are elevated together. 

Love or the will is defiled in the understand- 
ing, and by it, if they are not elevated 
together. 

Love, purified by wisdom in the understand- 
ing, becomes spiritual and celestial. 

Love, defiled in the understanding and by it, 
becomes natural, sensual, and corporeal. 

The faculty of understanding, which is called 
rationality, and the faculty of acting, which 
is called liberty, still remain. 

Spiritual and celestial love is love towards 
the neighbor, and love to the Lord ; and 
natural and sensual love is love of the 
world, and love of self. 

It is similar with charity and faith, and their 
conjunction, as with the will and under- 
standing, and their* conjunction. 



XL 

THE DIVINE PEOVIDENCE. 
1. 

THE DIVINE GOVERNMENT. 

The Divine Providence is the Government of the 
Divine Love and Divine Wisdom of the Lord. 

The universe, with all and single things of it, 
was created from the Divine Love by the Divine 
Wisdom. 

The Divine Love and Divine Wisdom proceed 
as one from the Lord. 

But because it is not known, how two things, 
distinct from each other, can act as one, it is to be 
shown, 

That a one without a form is not given, but 

that the form itself makes a one ; 
That a form makes the more perfect a one, as 
those things which enter into the form, 
are distinctly other and yet united. 
This one is in a certain image in every created 
thing. 

182 



THE DIVINE PROVIDENCE. 183 

It is of the Divine Providence, that every 
created thing, in general and in particular, is such 
a one ; and if not, that it should become so. 

The good of love is not good, except so far as it is 
united to the truth of wisdom ; and the truth of 
wisdom is not truth, except so far as it is united 
to the good of love. 

The good of love, not united to the trutli of 
wisdom, is not good in itself, but it is apparent 
good ; and the truth of wisdom, not united to the 
good of love, is not truth in itself, but it is ap- 
parent truth. 

The Lord does not suffer that anything should 
be divided ; wherefore, it must either be in good, 
and at the same time in truth, or it must be in 
evil, and at the same time in falsity. 

That which is in good, and at the same time in 
truth, is something ; and that which is in evil, 
and at the same time in falsity, is not any- 
thing. 

The Divine Providence of the Lord causes, 
that evil and falsity together should serve for 
equilibrium, for relation, and for purification, and 
thus for the conjunction of good and truth with 
others. 



184 THE DIVINE PROVIDENCE. 

2. 

THE END OF THE DIVINE PROVIDENCE. 

The Divine Providence of the Lord has for its end 
a Heaven from the Human Race. 

Heaven is cod junction with the Lord. 
Man from creation is such, that he can be more 
and more nearly conjoined to the Lord. 
It shall be told in a few words, 

How man is more and more nearly conjoined 

to the Lord ; 
And how this conjunction appears nearer and 
nearer. 
The more nearly man is conjoined to the Lord, 
the wiser he becomes. 

The more nearly man is conjoined to the Lord, 
the happier he becomes. 

The more nearly man is conjoined to the Lord, 
the more distinctly he appears to himself as if he 
were his own, and the more evidently he takes 
notice that he is the Lord's. 

3. 

THE INFINITE AND THE ETERNAL. 

The Divine Providence of the Lord, in all that it 
does, regards the Infinite and the Eternal. 

The Infinite in itself, and the Eternal in itself, is 
the same as the Divine. 



THE DIVINE PRO VIDENCE. 185 

The Infinite and Eternal in itself, cannot do 
otherwise than look at the Infinite and Eternal 
from itself in things finite. 

The Divine Providence in all that it does, looks 
at the Infinite and Eternal from itself, especially 
in saving the human race. 

There is an image of the Infinite and Eternal 

in the variety of all things. 
There is an image of the Infinite and Eternal 
in the fructification and multiplication of 
all things. 
An image of the Infinite and Eternal appears 

in the Angelic Heaven. 
To look at the Infinite and Eternal, in form- 
ing the Angelic Heaven, that it may be 
before the Lord as one Man, which is His 
image, is the inmost of the Divine Provi- 
dence. 

4. 

FREEDOM AND REASON. 

It is a law of Divine Providence, that man should 
act from Freedom according to Reason. 

Man has reason and freedom, or rationality and 
liberty ; and these two faculties are from the 
Lord with man. 

Whatever a man does from freedom, whether 



186 THE DIVINE PROVIDENCE. 

it be of reason, or not of reason, if only it be 
according to his reason, appears to him as his. 

Whatever a man does from freedom, according 
to his thought, is appropriated to him as his. and 
remains. 

Man by means of these two faculties, is re- 
formed and regenerated by the Lord ; and with- 
out them, he cannot be reformed and regen- 
erated. 

But in order that it may be known, how man 
is regenerated, these three things are to be con- 
sidered : 

The first state of man, which is a state of 

damnation : 
The second state of man, which is a state of 

reformation : 
The third state of man, which is a state of 
regeneration. 
Man by means of these two faculties can be re- 
formed and regenerated, as far as he can be led 
by them to acknowledge, that all the truth and 
good, which he thinks and does, is from the Lord, 
and not from himself. 

The conjunction of the Lord with man, and 
the reciprocal conjunction of man with the Lord, 
takes place by these faculties. 

The Lord guards these two faculties with man 
inviolate, and as holy, in all the progression of 
His Providence. 



THE Dl VINE PRO VIDENCE. 187 

"Without these two faculties, man would not 
have will and understanding, and thus 
would not be a man. 
Without these two faculties, man could not 
be conjoined to the Lord, and thus could 
not be reformed and regenerated. 
Without these two faculties, man would not 
have immortality and eternal life. 
Therefore it is of the Divine Providence, that 
man should act from freedom according to 
reason. 



5. 



THE REMOVAL OF EVIL BY MEANS OF MAN. 

It is a law of the Divine Providence, that man 
should as of himself remove evils as sins in the ex- 
ternal man, and thus and no otherwise can the Lord 
remove them, in the internal man, and then at the 
same time in the external. 

Every man has an external and an internal of 
thought. 

The external of the thought of man, is in itself 
such as his internal is. 

The internal cannot be purified, from the lusts 
of evil, so long as evils in the external man are 
not removed, because they obstruct. 



188 THE DIVINE PRO VIDEXLE. 

Evils in the external man. cannot be removed 
by the Lokd, except by means of man. 

Therefore man ought to remove evils from the 
external man, as of himself. 

The Lord then purifies man, from the lusts of 
evil in the internal man. and from the evils them- 
selves in the external. 

It is the continual of the Divine Providence of 
the Lord, that He should conjoin man to Him- 
self, and Himself to man. that He may give to him 
the felicities of eternal life : which cannot be done, 
except so far as evils with their lusts are removed. 
The Lord never acts into any particular thing 
with man singly, unless into all things of 
him at the same time. 
The Lord acts from inmosts and ultimates 
together. 

6. 

NO COMPULSION IN THE THINGS OF RELIGION. 

It is a law of the Divine Providence, that man 
should -not be compelled by external means to think 
and will, thus to believe and love, the things which 
are of Religion ; but that man should lead, and 

sometimes compel himself. 

Xo one is reformed by miracles and signs, be- 
cause they compel. 



THE DIVINE PROVIDENCE. 189 

No one is reformed by visions, and by dis- 
courses with the dead, because they compel. 

No one is reformed by threats and punish- 
ments, because they compel. 

The external cannot compel the internal, but 

the internal can compel the external. 
The internal is so averse to compulsion by 

the external, that it turns itself away. 
External delights allure the internal to con- 
sent, and also to love. 
There is given internal compulsion and in- 
ternal freedom. 
No one is reformed in states of non-rationality, 
and non-liberty. 

No one is reformed in a state of fear, nor in 
a state of misfortune, nor in a state of dis- 
order of mind, nor in a state of disease of 
the body, nor in a state of ignorance, nor 
in a state of blindness of the under- 
standing. 
It is not contrary to rationality and liberty, to 
compel one's self. 

The external man is to be reformed by the 
internal, and not the reverse. 



190 THE DIVINE PROVIDENCE. 

7. 

THE APPEARANCE THAT MAN LEADS AND TEACHES 

HIMSELF. 

It is a law of the Divine Providence, that man 
should be led and taught by the Lord from Heaven, 
through the Word, Doctrine and Preachings from it, 
and this in all appearance as of himself. 

Man is led and taught by the Lord alone. 

There is one only Essence, one only Sub- 
stance, and one only Form, from which are 
all essences, substances and forms, that 
have been created. 

The one only Essence, Substance, and Form 
is the Divine Love and Divine Wisdom ; 
from which all things are, that have rela- 
tion to love and wisdom with man. 

In like manner, there is Good itself and 
Truth itself, to which all things have re- 
lation. 

These are Life, from which the life of all, 
and all things of life, are. 

The One only and the Itself is Omnipresent, 
Omniscient, and Omnipotent. 

The One only and the Itself is the Lord 
from eternity, or Jehovah. 
Man is led and taught by the Lord alone, 
through the angelic Heaven and from it. 



THE DIVINE PRO V1DENCE. 191 

Man is led of the Lord by influx, and taught 
by illustration. 

Man is taught b}^ the Lord, through the Word, 
doctrine and preachings from it, and thus imme- 
diately from Himself alone. 

The Lord is the Word, because it is from 

Him, and concerning Him. 
The Lord is the Word, because it is the 

Divine Truth of the Divine Good. 
Thus to be taught from the Word, is to be 

taught by the Lord Himself. 
That this is done mediately through preach- 
ings, does not take away the immediate. 
Man is led and taught by the Lord in ex- 
ternals, in all appearance as of himself. 



8. 



MAN NOT SENSIBLE OF THE OPERATION OF PROVI- 
DENCE. 

It is a law of the Divine Providence, that man 
should not perceive and feel anything of the opera- 
tion of the Divine Providence, but that he should 
still know and acknowledge it. 

If man perceived and felt the operation of the 
Divine Providence, he would not act from freedom 
according to reason, nor would anything appear 



192 THE DIVINE PROVIDENCE. 

to him as his. In like manner if man foreknew 
events. 

If man manifestly saw the Divine Providence, 
he would interfere with the order and tenor of its 
progress, and pervert and destroy it. 

Externals have such a connection with in- 
ternals, that in every operation they make 
one. 
Hence, if man were in some externals with 
the Lord, and at the same time in in- 
ternals, he would pervert and destroy all 
the order and tenor of the progress of the 
Divine Providence. 
If man manifestly saw the Divine Providence, 
he would either deny God, or make himself God. 
It is given man to see the Divine Providence 
on the back, and not on the face ; also in a spiritual 
state, and not in a natural state. 

9. 

HUMAN PRUDENCE. 

One's own Prudence is nothing, and only appears 
to be, and also ought to appear to be ; but the Divine 
Providence, from things most singular, is universal. 

All the thoughts of man are from the affections 
of the love of his life ; and there are no thoughts, 
nor can there be, without them. 



THE DIVINE PROVIDENCE. 193 

The affections of the love of the life of man, 
are known to the Lord alone. 

The affections of the love of the life of man, 
are led of the Lord by His Divine Providence ; 
and then at the same time the thoughts, from 
which is human prudence. 

The Lord, by his Divine Providence, composes 
the affections into one form, which is the human. 

Heaven and Hell are in such a form. 

They who acknowledge nature alone, and 
human prudence alone, make Hell ; and they 
who acknowledge God, and His Divine Provi- 
dence, make Heaven. 

All these things could not be done, unless it 
appeared to man that he thinks from himself, and 
disposes from himself. 

10. 

THINGS ETERNAL AND THINGS TEMPORAL. 

The Divine Providence looks to things Eternal, and 
no otherwise to things Temporal, than as far as they 
agree with the Eternal. 

Temporal things relate to dignities and riches, 
thus to honors and gains, in the world. 

Since all things temporal relate to dignities 
and riches, it is important to know the following, 
namely : 
13 



194 THE DIVINE PROVIDENCE. 

What and whence dignities and riches are ; 

The quality of the love of dignities and 

riches, for the sake of them; and the 

quality of the love of dignities and riches, 

for the sake of use ; 

These two loves are distinct from each other, 

as Hell and Heaven ; 
The difference between them, is with difficulty 
known by man. 
Eternal things relate to spiritual honors and 
wealth, which are of love and wisdom, in 
Heaven. 

Since it is not known, when honors and wealth 
are blessings, and when they are curses, it is to be 
told in this order : 

Common experience testifies that honors and 
wealth are blessings, and that they are 
curses ; 
Dignities and wealth, when they are bless- 
ings, are spiritual and eternal, and when 
they are curses, they are temporal and per- 
ishable ; 
Dignities and wealth which are curses, re- 
spectively to dignities and wealth which 
are blessings, are as nothing to everything ; 
and as that which in itself is not, to that 
which in itself is. 
Things temporal and eternal, are separated by 
man, but they are conjoined by the Lord. 



THE DIVINE PRO VIDENGE. 195 

In order that it may be known that these two 
things are separated by man, and are conjoined 
by the Lord, it is to be demonstrated in the fol- 
lowing order : 

What things temporal are, and what things 

eternal are ; 
Man is temporal in himself, and the Lord is 
eternal in Himself; and hence from man 
nothing can proceed but what is temporal, 
and from the Lord nothing but what is 
eternal ; 
Temporal things separate eternal things from 
themselves, and eternal things conjoin 
things temporal to themselves; 
The Lord conjoins man to Himself, by 

appearances ; 
The Lord conjoins man to Himself by cor- 
respondences. 
The conjunction of temporal and eternal things 
with man, is the Divine Providence of the 
Lord. 

It is of the Divine Providence, that man by 
death puts off natural and temporal things, 
and puts on spiritual and eternal things. 
The Lord, by His Divine Providence, con- 
joins Himself to natural things by spir- 
itual, and to temporal things by eternal, 
according to uses. 
The Lord conjoins Himself to uses by cor- 



196 THE DIVINE PR VIDEXCE. 

respondences, and thus by appearances, 
according to confirmations by man. 
Such conjunction of things temporal and 
eternal, is the Divine Providence. 



11. 

PROFANATION. 

Man is not let interiorly into the truths of faith, and 
into the goods of charity, except so far as he can be 
held in them even to the end of life. 

Man can be let into the wisdom of spiritual 
things, and also into the love of them, and still 
not be reformed. 

If man afterwards recedes from them, and goes 
contrary to them, he profanes holy things. 

Whatever man thinks, speaks, and acts from 
the will, is appropriated to him, and re- 
mains, as well good as evil. 
The Lord, by His Divine Providence, con- 
tinually takes care and disposes, that evil 
should be by itself, and good by itself, and 
thus that they should be separated. 
But this cannot be done, if man first ac- 
knowledges the truths of faith, and lives 
according to them, and afterwards recedes 
from and denies them. 



THE DIVINE PlWYWENCE. 19? 

He then commingles good and evil, even so 
far that they cannot be separated. 

And because good and evil ought to be sep- 
arated with every man, and with such a 
one they cannot be separated, therefore, as 
to everything truly human he is destroyed. 
There are many kinds of the profanations of 
what is holy, and this kind is the worst of all. 

The first kind of profanation is by those, who 
jest from the Word, and concerning the 
Word, or from the Divine things of the 
Church, and concerning them. 

The second kind of profanation is by those, 
who understand and acknowledge Divine 
Truths, and yet live contrary to them. 

The third kind of profanation is by those, 
who apply the sense of the letter of the 
Word to confirm evil loves and false 
principles. 

The fourth kind of profanation is by those, 
who speak pious and holy things with the 
mouth, and also simulate by sound and 
gesture the affections of the love of them, 
and yet in heart do not believe and love 
them. 

The fifth kind of profanation is by those, 
who attribute Divine things to them- 
selves. 

The sixth kind of profanation is by those, 



198 THE DIVINE PROVIDENCE. 

who acknowledge the "Word, and still deny 
the Divine of the Lord. 

The seventh kind of profanation is by those, 
who first acknowledge Divine Truths, and 
live according to them, and afterwards re- 
cede from and deny them. 
The Lord therefore does not let man interiorly 
into the truths of wisdom, and at the same time 
into the goods of love, except so far as he can 
be held in them, even to the end of life. 

In the interiors with man, there cannot be 
evil and good together ; and hence neither 
the falsity of evil, and the truth of good 
together. 

Into the interiors of man good, and the truth 
of good, cannot be introduced by the Lord, 
except so far as evil, and the falsity of 
evil, is removed there. 

If good with its truth were introduced before, 
or more than evil with its falsity is re- 
moved, man would recede from good, and 
return to his own evil. 

When man is in evil, many truths can be in- 
troduced into his understanding, and these 
stored up in the memory, and yet not be 
profaned. 

But the Lord, by His Divine Providence, 
especially takes care, that it should not be 
received thence before, and more than as 



THE DIVINE PROVIDENCE. 199 

far as man, as of himself, removes evil in 
the external man. 

If it were before and more, then the will 
wonld adulterate good, and the under- 
standing would falsify truth, by com- 
mingling them with evils and the falses 
thence. 

Therefore, the Lord does not let man in- 
teriorly into the truths of wisdom, and into 
the goods of love, except so far as he 
can be held in them, even to the end of 
life. 

12. 

THE LAWS OF PERMISSION. 

The laws of Permission are also laws of the 
Divine Providence. 

1. Some tilings shall now be enumerated which 
are of Permission, and still according to the laws 
of Divine Providence, by which the merely natural 
man confirms himself in favor of nature against 
God, and in favor of human prudence against 
the Divine Providence, as when he reads in the 
Word, 

That the wisest of men, Adam and his wife, 
suffered themselves to be seduced by the serpent, 
and that God by His Divine Providence did not 
avert this ; 



200 THE DIVINE PROVIDENCE. 

That their first sod, Cain, killed his brother 
Abel, and God did not then withhold him by 
speaking with him, but only by cursing him after 
the deed ; 

That the Israelitish nation worshiped a golden 
calf in the desert, and acknowledged it instead of 
God, who led them out of the land of Egypt; 
when yet Jehovah saw this from Mount Sinai, and 
did not prevent it ; 

That David numbered the people, and there- 
fore a pestilence was sent, from which so many 
thousands of men -perished ; and that God sent 
the prophet Gad to him, and denounced punish- 
ment on him, not before but after the deed ; 

That it was permitted Solomon to institute 
idolatrous worship ; 

That it was permitted many kings after Solo- 
mon, to profane the temple and the holy things 
of the Church ; 

That it was permitted that nation to crucify the 
Lord. 

Every worshiper of self, and worshiper of 
nature, confirms himself against the Divine Provi- 
dence, when he sees so many impious in the 
world, and so many of their impieties, and at the 
same time the gloryings of some in them, and still 
not any punishment of them by God. 

The worshiper of self, and the worshiper of 
nature, confirms himself still more against the 



THE DIVINE PRO YIDENCE. 201 

Divine Providence, when lie sees that machina- 
tions, cunnings, and deceits succeed, even against 
the pious, the just, and the sincere ; and that in- 
justice triumphs over justice, in judgments and 
in business. 

The worshiper of self, and the worshiper of 
nature, confirms himself against the Divine Provi- 
dence, when he sees the impious raised to 
honors, and become magnates and primates ; and 
also abound in riches, and live in delicacies and 
magnificence, and the worshipers of God in con- 
tempt and poverty. 

The worshiper of self, and the worshiper of 
nature, confirms himself against the Divine Provi- 
dence, when he thinks that wars are permitted, 
and the slaughter of so many men, and the 
plunder of their wealth. 

The worshiper of self, and the worshiper of 
nature, confirms himself against the Divine Provi- 
dence, when he thinks according to his percep- 
tion, that victories stand on the side of prudence, 
and sometimes not on the side of justice ; also 
that it makes no difference, whether the com- 
mander is upright or non-upright. 

2. The merely natural man confirms himself 
against the Divine Providence, when he looks at 
the religions of various nations, that there are 
those who are altogether ignorant of God, and 



202 THE DIVINE PROVIDENCE. 

that there are those who adore the sun and moon, 
also who adore idols and images. 

The merely natural man confirms himself 
against the Divine Providence, when he looks at 
the Mahometan religion, that it is received by so 
many empires and kingdoms. 

The merely natural man confirms himself 
against the Divine Providence, when he sees, that, 
the Christian religion is only in a small part of 
the habitable world, which is called Europe, and 
that it is divided there. 

The merely natural man confirms himself 
against the Divine Providence from this, that in 
many kingdoms, where the Christian religion is 
received, there are those who claim to themselves 
Divine Power, and wish to be worshiped as gods ; 
and that they invoke dead men. 

The merely natural man confirms himself 
against the Divine Providence from this, that 
among those who profess the Christian religion, 
there are those who place salvation in certain 
words, which they think and speak, and not at all 
in the goods which they do. 

The merely natural man confirms himself 
against the Divine Providence from this, that in 
the Christian world there have been, and still are, 
so many heresies ; as Quakerism, Moravianism, 
Anabaptism, and more. 

The merely natural man confirms himself 



THE DIVINE PROVIDENCE. 203 

against the Divine Providence from this, that 
Judaism still continues. 

3. A doubt may be inferred against the Divine 
Providence from this, that the whole Christian 
world worships one God under three Persons, 
which is, three Gods ; and that hitherto it has not 
been known, that God is one in Person and in 
Essence, in whom is a Trinity, and that that God 
is the Lord. 

A doubt may be inferred against the Divine 
Providence from this, that hitherto they have not 
known, that in each thing of the Word, there is 
a spiritual sense, and that its sanctity is thence. 
The spiritual sense of the Word has not been 
revealed before, because if it had been, the 
Church would have profaned it, and there- 
by the sanctity itself of the Word. 
Neither the genuine truths, in which the 
spiritual sense of the Word is, were re- 
vealed by the Lord, until after the Last 
Judgment was accomplished, and the New 
Church, which is understood by the holy 
Jerusalem, was to be established by the 
Lord. 
A doubt may be inferred against the Divine 
Providence from this, that hitherto they have not 
known, that to shun evils as sins is the Christian 
religion itself. 



204 THE DIYIXE PROVIDEXCE. 

A doubt may be inferred against the Divine 
Providence from this, that hitherto they have not 
known, that man lives a man after death ; and 
this has not been before disclosed. 



13. 

THE PERMISSION OF EVIL. 

Evils are permitted for the sake of the end, which 
is Salvation. 

Every man is in evil, and he must be led away 
from evil, that he may be reformed. 

Evils cannot be removed unless they appear. 

Something shall now be said concerning 
those who do not do good from the Lord, 
and still think that religion is with them ; 
they are those, 

Who confess that they are guilty of all sins, 
and do not search out any one with them- 
selves ; 

Who from religion omit to search ; 

Who, on account of worldly things, think 
nothing concerning sins, and hence do not 
know them ; 

Who favor sins, and therefore cannot know 
them ; 

Sins do not appear with these, and therefore 
they cannot be removed. 



THE DIVINE PROVIDENCE. 205 

Lastly, the cause hitherto hidden shall be 
manifested, why evils cannot be removed, 
without the exploration, appearance, ac- 
knowledgment, confession, and resistance 
of them. 
So far as evils are removed, they are re- 
mitted. 

It is an error of the age, to believe that evils 
are separated, yea, cast out, when they are 
remitted. 

It is an error of the age, to believe that the 
state of the life of man can be changed in 
a moment, and thus man from evil be 
made good, consequently be led out of 
Hell, and instantly be transferred into 
Heaven, and this from the immediate 
mercy of the Lord. 

They who so believe, know nothing at all as 
to what evil is, and what good is. 

They who believe in instantaneous salvation 
and immediate mercy, do not know that 
the affections, which are of the will, are 
mere changes of the state of the purely 
organic substances of the mind ; and that 
the thoughts, which are of the understand- 
ing, are mere changes and variations of 
their form ; and that the memory is the 
permanent state of those changes and 
variations. 



206 THE DIVINE PRO VWEXCE. 

Thus there is permission of evil, for the sake of 
the end, that there may be salvation. 



14. 

THE DIVINE PROVIDENCE UNIVERSAL. 

The Divine Providence is equally with the Evil as 
with the Good. 

The Divine Providence, not only with the good, 
but also with the evil, is universal in the most 
singular things : and still it is not in their evils. 
The evil continually lead themselves into evils, 
but the Lord continually leads them away from 
evils. 

In order therefore that the Divine Providence 
with the evil may be distinctly perceived, and 
thus comprehended, the things mentioned above 
are to be explained in the series, in which they 
are there adduced : 

There are innumerable things in every evil ; 

The evil man of himself continually leads 

himself more profoundly into his own 

evils. 

The Divine Providence with the evil is the 

continual permission of evil, for the sake 

of the end, that there may be a continual 

leading away. 

The leading away from evil is done by the 



THE DIVINE PROVIDENCE. 207 

Lord in a thousand ways, even the most 

secret. 

The evil cannot at all be led away from their 

evils by the Lord, and be led into goods, as long 

as they believe that their own intelligence is all, 

and the Divine Providence nothing. 

One's own intelligence, when the will is in 
evil, sees nothing but the false ; and it 
neither wishes nor can see anything else. 
If one's own intelligence then sees truth, it 
either turns itself away, or falsifies the 
truth. 
The Divine Providence continually causes 
man to see truth, and also gives the affec- 
tion of perceiving it, and of receiving it. 
Man by this is led away from evil, not by 
. himself but by the Lord. 
The Lord rules Hell by opposites ; and the evil 
who are in the world, He rules in Hell, as to in- 
teriors, and not as to exteriors. 



15. 

THE APPROPRIATION OF GOOD AND EVIL. 

The Divine Providence does not appropriate Evil 
to any one, nor Good to any one, but one's own 
Prudence appropriates both. 

They are in their own prudence, who confirm 



208 THE DIVINE PRO YIDENCE. 

appearances with themselves, and make them 
truths ; especially the appearance, that one's own 
prudence is all, and the Divine Providence noth- 
ing, except something universal, without particu- 
lars. But prudence not one's own, is with those, 
who confirm with themselves, that intelligence 
and wisdom are not from man, but from the 
Lord ; and hence that prudence is not from man, 
but from the Lord. 

Man from his own prudence persuades himself, 
and confirms with himself, that all good and truth 
are from himself and in himself, in like manner 
all evil and falsity. 

All persuasion and confirmation remains as his 
own with man. 

There is nothing which cannot be confirmed, 

and falsity more than the truth. 
From falsity confirmed the truth does not 
appear, but from the truth confirmed falsity 
appears. 
To be able to confirm whatever one wills, is 
not intelligence, but only ingenuity, given 
even with the worst. 
There is intellectual confirmation and not at 
the same time voluntary, but all voluntary 
confirmation is also intellectual. 
Voluntary, and at the same time intellectual, 
confirmation of evil, causes man to believe 
that his own prudence is all, and the 



THE DIVINE PROVIDENCE. 209 

Divine Providence nothing ; but not in- 
tellectual confirmation alone. 
Everything confirmed by the will, and at the 
same time by the understanding, remains 
to eternity, but not that which is confirmed 
by the understanding only. 
If man believed, as is the truth, that all good 
and truth are from the Lord, and all evil and 
falsity from Hell, he would not appropriate good 
to himself, and make it meritorious, nor would he 
appropriate evil to himself, and make himself 
guilty of it. 

He who confirms with himself the appear- 
ance, that wisdom and prudence are from 
man, and in man as his, cannot see other- 
wise than that he would not be a man, but 
either a beast or an image ; when yet it is 
the contrary. 
To believe and think, as is the truth, that all 
good and truth are from the Lord, and all 
evil and falsity from Hell, appears as im- 
possible ; when yet it is truly human, and 
thence angelic. 
To so believe and think is impossible to those, 
who do not acknowledge the Divine of the 
Lord, and who do not acknowledge evils 
to be sins ; but it is possible to those who 
acknowledge these two things. 
They who are in these two acknowledgments, 
14 



210 THE DIVINE PROVIDENCE. 

only reflect upon the evils with themselves, 
and reject them to Hell, whence they are, 
as far as they shun them, and have aversion 
to them, as sins. 
Thus the Divine Providence does not appro- 
priate evil to any one, nor good to any 
one, but one's own prudence appropriates 
both. 

16. 

PREDESTINATION. 

Every man can be reformed, and there is no Pre- 
destination. 

The end of creation is a Heaven from the 
human race. 

Every man was created, that he might live 

to eternity in a blessed state. 
Thus every man was created that he might 

come into Heaven. 
The Divine Love cannot do otherwise than 
will this, and the Divine Wisdom cannot 
do otherwise than provide it. 
Hence it is from the Divine Providence, that 
every man can be saved, and they are saved who 
acknowledge God and live well. 

The acknowledgment of God makes the 
conjunction of God with man, and of man 



THE DIVINE PROVIDENCE. 211 

with God ; and the denial of God makes 

disjunction. 
Every man acknowledges God, and is con- 
joined to Him, according to the good of 

his life. 
Good of life, or living well, is to shun evils 

because they are sins against religion, thus 

against God. 
These are the generals of all religions, by 

which every one can be saved. 
Man himself is in fault, if he is not saved. 
Every religion, in process of time, decreases 

and is consummated. 
Every religion decreases, and is consum? 

mated, by the inversion of the image of 

God with man. 
This exists from the continual increase of 

hereditary evil in generations. 
Still it is provided by the Lord, that every 

one can be saved. 
It is also provided, that a New Church should 

succeed, in place of the former devastated 

Church. 
Thus all are predestined to Heaven, and no 
one to Hell. 

Any other predestination than to Heaven, is 

contrary to the Divine Love, which is 

Infinite. 
Any other predestination than to Heaven, is 



212 THE DIVINE PRO VIDENCE. 

contrary to the Divine Wisdom, which is 

Infinite. 
That they alone are saved, who are born 

within the Church, is an insane heresy. 
That any of the human race are damned 

from predestination, is a cruel heresy. 



17. 

THE LORD CANNOT ACT AGAINST HIS DIVINE LAW. 

The Lord cannot act against the laivs of Divine 
Providence, because to act against them, would be to 
act against His Divine Love, and against His Divine 
Wisdom, thus against Himself. 

The operation of the Divine Providence to save 
man, commences from his birth, and continues 
even to the end of his life, and afterward to 
eternity. 

The operation of the Divine Providence takes 
place continually through means from pure 
mercy. 

Instantaneous salvation from immediate mercy 
is not possible. 

The faith concerning instantaneous salvation 
from immediate mercy, is taken from the 
state of the natural man. 
But this faith is from ignorance of the 



THE DIVINE PRO VIDENCE. 213 

spiritual state, which is altogether different 
from the natural state. 
The doctrines of the Churches in the Christian 
world, viewed interiorly, are against in- 
stantaneous salvation from immediate 
mercy ; but still the external men of the 
Church establish it. 
Instantaneous salvation from immediate mercy 
is the flying serpent in the Church. 

By it religion is abolished, carelessness of life 
is induced, and damnation is imputed to 
the Lord. 



XII. 

CONJUGIAL LOVE. 
1. 

MARRIAGE IN HEAVEN. 

Since it has been hitherto unknown, that the 
angels of Heaven are men in a perfect form, therefore 
not anything could he revealed concerning Marriage 
there; but now, since many things have been revealed 
concerning Heaven, that there are marriages there, 
may stand confirmed, even before the reason. 

Man lives a man after death. 

The male is then a male, and the female a 
female. 

His own love remains with every one after 
death ; especially the love of the sex, and with 
those who come into Heaven, who are they 
that become spiritual on the earth, conjugial 
love. 

These things are fully confirmed by actual 
sight. 

Consequently, there are marriages in the 
Heavens. 
214 



CONJUGIAL LOVE. 215 

Spiritual nuptials are understood by the words 
of the Lord, that after the resurrection they are 
not given in marriage. 



2. 

THE STATE OF CONSORTS AFTER DEATH. 

It has been shown that there are marriages in the 
Heavens ; and it is to be shown, whether the con- 
jug ial covenant, contracted in the world, will remain 
and be stable after death, or not. Since this is not a 
matter of judgment but of experience, and since this 
has been given by consociation with angels and spirits, 
it is to be given forth, but still so that the reason may 
also assent. 

The love of the sex remains with every man 
after death, such as it was interiorly, that is, in 
his interior will and thought, in the world. 

Conjugial love in like manner remains. 

Two consorts, for the most part, meet after 
death, know each other, again consociate, and for 
some time live together ; which takes place in the 
first state, thus while they are in externals as in 
the world. 

But successively, as they put off externals, and 
enter into their internals, they perceive in what 
love and inclination, towards each other, they had 



216 CONJUGIAL LOVE. 

mutually been, and thence whether they can live 
together, or not. 

If they can live together, they remain consorts ; 
but if they cannot, they separate themselves; 
sometimes the man from the wife, sometimes the 
wife from the man, and sometimes each mutually 
from the other 

And then to the man is given a suitable wife, 
and to the woman a husband in like manner. 

Consorts enjoy similar intercourse with each 
other, as in the world, but more delightful and 
happy ; but without prolification, instead of which 
they have spiritual prolification, which is of love 
and wisdom. 

It is thus with those, who come into Heaven ; 
but otherwise with those who go into Hell. 



LOVE TRULY CONJUGIAL. 

Conjugial Love is of infinite variety, and is not 
given similar with one as with another ; but still no 
one can see the infinite varieties of this love, in any 
light of the understanding, even elevated, unless he 
first knows what that love is in its very essence and 
integrity, and thus what it was, when together with 
life it was implanted by God in man. 

There is love truly conjugial, which at this day 



CONJUGIAL LOVE. 217 

is so rare, that it is not known what it is, and 
scarcely that it is. 

The origin of that love is from the marriage of 
good and truth. 

The correspondence of that love is with the 
marriage of the Lord and the Church. 

That love, regarded from its origin, and from 
its correspondence, is celestial, spiritual, holy, 
pure, and clean, above every love which is from 
the Lord, with the angels of Heaven, and with 
the men of the Church. 

It is also the fundamental love of all celestial, 
spiritual, and thence of natural loves. 

And into that love are collated all joys, and 
all delights, from first to last. 

But no others come into that love, and can be 
in it, but those who go to the Lord, love the 
the truths of the Church, and do its goods. 

This love was the love of loves with the 
ancients, who lived in the golden, silver, and 
copper ages ; but afterwards it came to an end 
successively. 



218 CONJUGIAL LOVE. 



THE ORIGIN OF CONJUGIAL LOVE. 

There are internal and external origins of Con- 
jugial Love, and the internal are many, in like 
manner the external; but the inmost or universal 
origin of all is the Marriage of Good and Truth. 

Good and truth are universals of creation, and 
hence are in all created things ; but they are in 
created subjects, according to the form of each. 

There is neither solitary good, nor solitary 
truth, but they are everywhere conjoined. 

There is the truth of good, and from this the 
good of truth ; or, truth from good, and good 
from that truth ; and in these two is implanted 
from creation an inclination to conjoin them- 
selves into one. 

In the subjects of the animal kingdom, the 
truth of good, or truth from good, is masculine ; 
and from that, the good of truth, or good from 
that truth, is feminine. 

From the influx of the marriage of good and 
truth from the Lord, is the love of the sex, and 
conjugial love. 

The love of the sex is of the external or nat- 
ural man, and hence it is common to ever}' 
animal. 



CONJUGIAL LOVE. 219 

But conjugial love is of the internal or spiritual 
man, and hence it is proper to man. 

With man conjugial love is in the love of the 
sex, as a gem in its matrix. 

The love of the sex with man, is not the origin 
of conjugial love, but it is its first ; thus it as a 
natural external, in which is implanted a spiritual 
internal. 

While conjugial love is being implanted, the 
love of the sex inverts itself, and becomes the 
chaste love of the sex. 

The male and the female were created, that 
they may be the form itself of the marriage of 
good and truth. 

Two consorts are that form in their inmosts, 
and thence in the things which follow from these, 
as the interiors of their mind are opened. 

5. 

THE MARRIAGE OF THE LORD AND THE CHURCH. 

Without knowledge and intelligence concerning 
the Marriage of the Lord and the Church, scarcely 
any one can know, that Conjugial Love in its origin 
is holy, spiritual, and celestial, and that it is from 
the Lord ; and also that it is with those, and in 
those, who are the Church of the Lord ; these and 
no others have Love truly Coujugial. 

The Lord in the Word is called the Bride- 



220 COXJUGIAL LOVE. 

groom and Husband, and the Church the Bride 
and Wife ; and the conjunction of the Lord with 
the Church, and the reciprocal conjunction of 
the Church with the Lord, is called a marriage. 

The Lord is also called the Father, and the 
Church the Mother. 

The offspring from the Lord, as the Husband 
and Father, and from the Church, as the Wife 
and Mother, are all spiritual ; and in the spiritual 
sense of the Word, are understood by sons and 
daughters, brothers and sisters, sons-in-law and 
daughters-in-law, and by other names which are 
of generation. 

The spiritual offspring, which is born from the 
marriage of the Lord with the Church, are 
truths, from which are understanding, perception, 
and all thought ; and they are goods, from which 
are love, charity, and all affection. 

From the marriage of good and truth, which 
proceeds from the Lord, and inflows, man receives 
truth, and to this the Lord coujoins good ; and 
thus the Church is formed by the Lord with man. 

The husband does not represent the Lord, and 
the wife the Church ; because both together, the 
husband and the wife, make the Church. 

Therefore there is no correspondence of the 
husband with the Lord, and of the wife with the 
Church, in the marriages of the angels in the 
Heavens, and of men on earth. 



CONJUGIAL LOVE. 221 

But there is a correspondence with conjugial 
love, semination, prolification, love of infants, 
and with similar things, which are in marriages, 
and from them. 

The Word is the medium of conjunction, be- 
cause it is from the Lord, and thus is the Lord. 

The Church is from the Lord, and is with 
those who go to Him, and live according to His 
precepts. 

Conjugial love is according to the state of the 
Church, because it is according to the state of 
wisdom, with man. 

And since the Church is from the Lord, con- 
jugial love is also from Him. 



6. 

THE CHASTE AND THE NON-CHASTE. 

Conjugial Love cannot be known in particular, 
except indistinctly and obscurely, unless also its 
opposite in a certain measure appears, which is the 
unchaste. 

The chaste and the non-chaste are predicated 
only of marriages, and of such things as are of 
marriage. 

The chaste is predicated only of monogamical 
marriages, or of those of one man with one wife. 



222 CONJUGIAL LOVE. 

The Christian conjugial only is given chaste. 
Love truly conjugial is chastity itself : 

Because it is from the Lord, and corresponds 
to the marriage of the Lord and the 
Church ; 
Because it descends from the marriage of 

good and truth ; 
Because it is spiritual, as the Church is with 

man ; 
Because it is a fundamental love, and the 

head of all celestial and spiritual loves ; 
Because it is the just seminary of the human 
race, and from this of the angelic heaven ; 
Because it is also with the angels of Heaven, 
and from it with them are born spiritual 
offspring, which is love and wisdom ; 
And because its use is thus more excellent, 
than all the other uses of creation. 
All the delights of love truly conjugial, even 
the ultimate, are chaste. 

Conjugial love with those, who are made 
spiritual by the Lord, is more and more purified, 
and becomes chaste. 

The chastity of marriage exists by a total re- 
nunciation of whoredoms from religion. 

Chastity cannot be predicated of infants, nor 
of boys and girls, nor of youths and virgins, 
before they feel with themselves the love of the 
sex. 



CONJUGIAL LO VE. 223 

Chastity cannot be predicated of eunuchs born, 
nor of eunuchs made. 

Chastity cannot be predicated of those, who do 
not believe adulteries to be evils of religion ; and 
still less of those, who do not believe adulteries to 
be hurtful to society. 

Chastity cannot be predicated of those, who ab- 
stain from adulteries only for various external 
causes. 

Chastity cannot be predicated of those, who be- 
lieve marriages to be unchaste. 

Chastity cannot be -predicated of those, who 
have renounced marriages, by vowing perpetual 
celibacy, unless there be and remain in them the 
love of a life truly conjugial. 

The state of marriage is to be preferred to a 
state of celibacy. 



THE CONJUNCTION OF SOULS AND MINDS BY 
MARRIAGE. 

TJiere has been implanted by creation in each sex, 
the faculty and inclination to be able and willing to 
be conjoined as into one. 

Conjugial love conjoins two souls, and thence 
two minds, into one. 
. The will of the wife conjoins itself with the 



224 CONJUGIAL LOVE. 

understanding of the man, and hence the under- 
standing of the man with the will of the wife. 

The inclination to unite the man to herself, is 
constant and perpetual with the wife, but incon- 
stant and alternate with the man. 

Conjunction is inspired into the man by the 
wife, according to her love, and is received by 
the man according to his wisdom. 

That conjunction is effected successively from 
the first days of marriage ; and with those, who 
are in love truly conjugial, more and more in- 
wardly to eternity. 

The conjunction of the wufe with the rational 
wisdom of the husband is effected from within, 
but with his moral wisdom from without. 

For the sake of that conjunction as an end, 
there is given to the wife a perception of the affec- 
tions of the husband, and also the utmost pru- 
dence of moderating them. 

Wives lay up this perception with themselves, 
and hide it from their husbands, for the sake of 
causes which are necessities, that conjugial love, 
friendship, and confidence, and thus beatitude of 
cohabitation, and felicity of life, may be estab- 
lished. 

This perception is the wisdom of the wife ; and 
it cannot be given with the man, nor can the 
rational wisdom of the man be given with the 
wife. 



CONJUGIAL LOVE. 225 

The wife from love is continually thinking of 
the inclination of the man to herself, with the 
purpose of conjoining him to herself; it is other- 
wise with the man. 

The wife conjoins herself to the man by appli- 
cations to the desires of his will. 

The wife is conjoined to her man, by the sphere 
of her life going forth from her love. 

The wife is conjoined to the husband, by the 
appropriation of the forces of his manhood ; but 
this is effected according to their mutual spiritual 
love. 

Thus the wife receives into herself the image 
of her husband, and thence perceives, sees, and 
feels his affections. 

There are offices proper to the man, and offices 
proper to the wife ; and the wife cannot enter 
into the offices proper to the man, nor the man 
into the offices proper to the wife, and perform 
them aright. 

These offices, according to mutual aid, also 
conjoin the two into one ; and they together make 
one house. 

Consorts, according to the conjunctions above 
mentioned, become one man more and more. 

Those, who are in love truly conjugial, feel 
themselves to be a united man, and as it were 
one flesh. 

Love truly conjugial, regarded in itself, is a 
15 



226 CONJUGIAL LOVE. 

union of souls, a conjunction of minds, an effort 
to conjunction in bosoms, and thence in the body. 

The states of this love are innocence, peace, 
tranquillity, inmost friendship, full confidence, 
mutual desire of mind and heart of doing every 
good to the other ; and from all these, beatitude, 
bliss, delight, pleasure ; and, from the eternal 
fruition of these, heavenly felicity. 

These can by no means be given, except in a 
marriage of one man with one wife. 



8. 



CHANGE OF THE STATE OF LIFE, WITH MEN AND 
WITH WOMEN BY MARRIAGE. 

'The changes of the state of life are changes of 
the quality, as to the things which are of the under- 
standing, and as to the things which are of the will. 

The state of the life of man, from infancy even 
to the end of life, and afterwards to eternity, is 
continually changing. 

In like manner the internal form of man, 
which is the form of his spirit. 

These changes are of one kind with men, and 
another with women ; since men by creation are 
forms of science, intelligence, and wisdom, and 
women are forms of the love of these with the men. 

With men there is elevation of the mind into 



CONJUGIAL LOVE. 227 

superior light, and with women into superior 
heat ; and the woman feels the delights of her 
heat in the light of the man. 

The states of life are of one kind to men and 
women before marriage, and another after mar- 
riage. 

The states of life after marriage with consorts 
are changed and succeed, according to the con- 
junctions of their minds by conjugial love. 

Marriages also induce upon the souls and minds 
of consorts other forms. 

The woman is .actually formed into the wife of 
the man, according to the description in the 
Book of Creation. 

This formation is effected by the wife by secret 
modes, and this is understood by the woman being 
created while the man slept. 

This formation by the wife is effected, by the 
conjunction of her will with the internal will of 
the man. 

For the sake of the end, that the will of both 
may become one, and thus both one man. 

This formation by the wife, is effected by the 
appropriation of the affection of the husband. 

This formation by the wife, is effected by the 
reception of the propagations of the soul of the 
husband, with delight arising from this, that she 
wills to be the love of the wisdom of her hus- 
band. 



228 CONJUGIAL LOVE. 

Thus a virgin is formed into a wife, and a 
young man into a husband. 

In the marriage of one man with one wife, be- 
tween whom there is love truly conjugial, the wife 
becomes more and more a wife, and the husband 
more and more a husband. 

Thus also their forms are successively purified 
and ennobled from the interior. 

The offspring born of two, who are in love 
truly conjugial, derive from their parents the 
conjugial of good and truth ; from w T hich they 
have the inclination and faculty, if a son, to per- 
ceive the things which are of wisdom ; if a 
daughter, to love the things which wisdom 
teaches. 

It so takes place, because the soul of the off- 
spring is from the father, and its clothing from 
the mother. 

9. 

UNIVERSALS CONCERNING MARRIAGES. 

There are very many things concerning Marriages, 
ivhich if treated particularly , would fill a large vol- 
ume; for this cause they are contracted into univcr- 
sals concerning Marriages, ivhich are as follows : 

The proper sense of conjugial love is the sense 
of touch. 

With those who are in love truly conjugial, the 



CONJUGIAL LOVE. 229 

faculty of becoming wise increases ; but with 
those who are not in conjugial love it decreases. 

With those who are in love truly conjugial, 
the happiness of cohabitation increases ; but 
with those who are not in conjugial love it 
decreases. 

With those who are in love truly conjugial, the 
conjunction of minds increases, and with it 
friendship ; but with those who are not in con- 
jugial love, it decreases. 

Those, who are in love truly conjugial, contin- 
ually will to be one man ; but those who are not 
in conjugial love, will to be two. 

Those who are in love truly conjugial, in mar- 
riage look to eternity ; but the reverse with those, 
who are not in conjugial love. 

Conjugial love resides with chaste wives, but 
still their love depends on their husbands. 

Wives love the bonds of marriage, if only the 
men love those bonds. 

The intelligence of women is in itself modest, 
elegant, pacific, yielding, soft, tender; but the in- 
telligence of men is in itself grave, rough, hard, 
spirited, loving license. 

Wives are in no excitation as the men ; but 
they have a state of preparation for reception. 

Men have abundance according to the love of 
propagating the truths of wisdom, and according 
to the love of doing uses. 



230 COXJCG1AL LOVE. 

Determinations are in the good pleasure of the 
husband. 

There is a conjugial sphere, which inflows from 
the Lord through Heaven into all and single 
things of the universe, even to its ultimates. 

This sphere is received by the female sex, and 
by it is transferred into the male sex ; and not 
the reverse. 

Where love truly conjugial is, the sphere is re- 
ceived by the wife, and solely through the wife 
by the husband. 

Where love not conjugial is, this sphere is re- 
ceived indeed by the wife, but not by the hus- 
band through her. 

Love truly conjugial can be given with one of 
the consorts, and not at the same time with .the 
other. 

There are various similitudes, and various dis- 
similitudes, as well internal as external, with con- 
sorts. 

Various similitudes can be conjoined, but not 
with dissimilitudes. 

The Lord provides similitudes for those, who 
desire love truly conjugial, and if they are not 
given on the earth, He provides them in the 
Heavens. 

Man according to the defect and loss of conju- 
gial love, approaches the nature of a beast. 



CONJUGIAL LOVE. 231 



10. 



THE CAUSES OF COLDS, SEPARATIONS, A.ND DI- 
VORCES IN MARRIAGES. 

Separations are from no other source, than from 
colds successively inbred after marriage, or from causes 
uncovered after marriage, from which also is cold ; 
but divorces are from adulteries, because these are 
altogether opposite to marriages, and opposites induce 
cold, if not upon both, still upon one. 

There is spiritual heat, and there is spiritual 
cold ; and spiritual heat is love, and spiritual cold 
the privation of it. 

Spiritual colds in marriages is disunion of souls, 
and disjunction of minds ; whence there is indif- 
ference, discord, contempt, loathing, aversion ; 
from which at length with many, there is separa- 
tion as to bed, bed-chamber, and house. 

The causes of colds in their successions are 
many, some internal, and some accidental. 

The internal causes of colds are from religion. 

The first of the internal causes of colds is, the 
rejection of religion by both. 

The second of the internal causes of colds is, 
that one has religion, and the other not. 

The third of the internal causes of cold is, that 
one has one religion, and the other another. 



232 CONJUGIAL L YE. 

The fourth of the internal causes is, falsity of 
religion. 

These are causes of internal cold, but with 
man}- not at the same time of external. 

The external causes of cold are also many, and 
the first of these is dissimilitude of minds and 
manners. 

The second of the external causes of cold is, 
that conjugial love is believed to be one with 
scortatory love, only that the latter from the law is 
unlawful, but the former lawful. 

The third of the external causes is, emulation 
of supereminence between consorts. 

The fourth of the external causes is, no deter- 
mination to any study or business, from which is 
wandering lust. 

The fifth of the external causes is, inequality 
of state and condition in externals. 

There are also some causes of separation. 

The first cause of legitimate separation is, a 
vitiated state of the mind. 

The second cause of legitimate separation is, a 
vitiated state of the bod} r . 

The third cause of legitimate separation is, 
impotence before marriage. 

Adultery is the cause of divorce. 

The accidental causes of cold are also many ; 
and the first is, the being common from continual 
allowableness. 



CONJVGIAL LOVE. 233 

The second of the accidental causes of cold is, 
that cohabitation with the consort from covenant 
and law seems forced and not free. 

The third of the accidental causes of cold is, 
affirmation by the wife, and talk concerning love 
by her. 

The fourth of the accidental causes of cold is, 
the thought of the man by day and by night 
concerning the wife that she is willing ; and on the 
other hand the thought of the wife concerning 
the man, that he is not willing. 

In proportion as cold is in the mind, it is also 
in the body ; and according to the increase of that 
cold, the externals of the body are also closed. 

11. 

THE CAUSES OF APPARENT LOVE, FRIENDSHIP, AND 
FAVOR, IN MARRIAGES. 

Although colds separate the minds of consorts at 
this day, still they cohabit and procreate ; which could 
not be done, unless there were also apparent loves, 
similar to, and emulous of, the heat of genuine love ; 
without which, neither houses nor societies could hold 
together. 

In the natural world, almost all can be con- 
joined as to external affections, but not as to in- 
ternal, if these disagree and appear. 



234 CONJUGIAL LOVE. 

In the spiritual world, all are conjoined accord- 
ing to internal affections, but not accordiug to ex- 
ternal, unless these act as one with internal. 

Matrimonies are generally contracted in the 
world, according to external affections. 

But if internal affections, which conjoin minds, 
are not within, matrimonies are dissolved in the 
house. 

Nevertheless matrimonies in the world, are to 
continue till the end of life. 

In matrimonies, in which internal affections do 
not conjoin, there are given external affections, 
which simulate internal, and consociate. 

Thence is apparent love, friendship, and favor 
between consorts. 

These appearances are conjugial simulations, 
which are laudable, because useful and nec- 
essary. 

These conjugial simulations with a spiritual 
man, conjoined to a consort who is natural, savor 
of justice and judgment. 

These conjugial simulations with natural men, 
savor of prudence for various causes. 

They are for the sake of amendments, and for 
the sake of accommodations. 

They are for the sake of preserving order in 
domestic affairs, and for the sake of mutual aid. 

They are for the sake of unanimity in the care 
of infants, and towards children. 



COXJUGIAL LOVE. 235 

They are for the sake of peace in the house. 

They are for the sake of reputation out of the 
house. 

They are for the sake of various favors ex- 
pected from the consort, or from his or her 
kindred, and thus for fear of the loss of 
them. 

They are for the sake of excusing blemishes, 
and thence avoidance of disrepute. 

They are for the sake of reconciliations. 

If favor ceases not with the wife, when faculty 
ceases with the man, there may become a friend- 
ship, emulating conjugial friendship, when they 
grow old. 

Various species of apparent love and friendship 
are given between consorts, one of whom is sub- 
jugated, and thence subject to the other. 

There are given in the world infernal mar- 
riages between consorts, who interiorly are most 
bitter enemies, and exteriorly are as the most 
intimate friends. 

12. 

BETROTHALS AND NUPTIALS. 

Betrothals before marriages have been received in 
use from ancient times, and they represent the first 
conjunction, which is of the internal man without the 
external ; but marriages themselves represent the second 



NJXJGIAL LOVE. 

conjunction , which is of th*: internal man with the 
ml. 

Election belongs to the man, and not to the 
woman. 

The man ought to court and solicit the woman 
concerning marriage with himself, and not the 
reverse. 

The woman ought to consult her pair^:- : 
those who are in the place of parents, and then 
deliberate with herself, before she consents. 

A ::er declaration of consent, pledge- are to be 
given. 

Consent is to be confirmed and established I 
solemn betrothal. 

The causes of betrothals are these, 

That after them the souls of the two may in- 
cline to each other mutually : 
That the universal love for the sex. ma 

T:ermined to one of the sex : 
That interior affections may be mutually 
known, and by applications, in the internal 
cheerfulness of love, may be conjoined ; 
That the spirits of each may enter into mar- 
riage, and be more and more consociated : 
That thus conjugial love, from its first heat, 
may rightly progress even to the nuptial 
flame; 
Consequently, that conjugial love may pro- 



CONJUGIAL LOVE. 237 

ceed and grow in just order from its 
spiritual origin. 

By betrothal both are prepared for conjugial 
love. 

By betrothal the mind of the one is conjoined 
to the mind of the other, that the marriage of the 
spirit may take place, before that of the body. 

It takes place thus with those, who think 
chastely concerning marriages ; but otherwise 
with those who think unchastely concerning 
them. 

Within the time of the betrothal it is not law- 
ful to be conjoined corporeally. 

When the time of the betrothal is completed, 
the nuptials ought to take place. 

Before the celebration of the nuptials, a con- 
jugial covenant is to be made in the presence of 
witnesses. 

Marriage is to be consecrated by a priest. 

The nuptials are to be celebrated with festivity. 

After the nuptials the marriage of the spirit 
becomes also of the body, and thus full. 

This is the order of conjugial love with its 
modes, from its first heat to its first torch. 

Conjugial love, precipitated without order and 
the modes of it, burns out the marrows, and is 
consumed. 

The states of the minds of each, proceeding in 
successive order, inflow into the state of marriage ; 



238 CONJUGIAL LOVE. 

nevertheless in one manner with the spiritual, 
and in another with the natural. 

Because there is given successive order, and 
simultaneous order, and the latter is from the 
former, and according to it. 



13. 

REPEATED MARRIAGES. 

Love truly Conjugial is as a balance, in which 
inclinations to Repeated Marriages are weighed. 

After the death of the consort, to again con- 
tract matrimony, depends upon the preceding 
conjugial love. 

After the death of the consort, to again con- 
tract matrimony, depends also upon the state of 
marriage, in which they had lived. 

Those, who had not love truly conjugial, noth- 
ing stands in the way or hinders, but that they 
may repeatedly contract matrimony. 

Those, who had lived with each other hi love 
truly conjugial, do not wish repeated marriage, 
except for causes separate from conjugial love. 

The state of marriage of a young man with a 
virgin is of one kind, and that of a young man 
with a widow of another. 

The state of marriage of a widower with a 



CONJUGIAL LOVE. 239 

virgin is also of one kind, and that of a widower 
with a widow of another. 

The varieties and diversities of these marriages, 
as to love and its attributes, exceed all number. 

The state of a widow is more grievous than the 
state of a widower. 

14. 

POLYGAMY. 

The reason why Polygamic marriages have been 
wholly condemned in the Christian world, can be 
seen by no one, unless he be first instructed, that there 
is given Love truly Conjugial, that this love is not 
possible except between two, and that on this love is 
inscribed Heaven with its felicities. 

Love truly conjugial cannot be given except 
with one wife ; consequently neither truly con- 
jugial friendship, confidence, potency, and such 
conjunction of minds, that they may be one flesh. 

Thus except, with one wife, there cannot be 
given celestial beatitudes, spiritual enjoyments, 
and natural delights, which from the beginning 
have been provided for those, who are in love 
truly conjugial. 

All these things cannot be given, except by the 
Lord alone ; and they are not given to others, 
than those who go to Him alone, and live accord- 
ing to His precepts. 



240 CONJUGIAL LOVE. 

Consequently, love truly conjugial cannot be 
given, except with those who are of the Christian 
Church. 

Thence it is, that it is not lawful for a Chris- 
tian to marry but one wife. 

If a Christian marries several wives, he 
commits not only natural, but also spiritual 
adultery. 

It was permitted the Israelitish nation to marry 
several wives, because with that nation there was 
no Christian Church, and hence love truly con- 
jugial was not possible. 

At this day, it is permitted the Mahomedans 
to marry several wives, because they do not ac- 
knowledge the Lord Jesus Christ to be one with 
Jehovah the Father, and thus as the God of 
Heaven and. Earth; and hence they cannot re- 
ceive love truly conjugial. 

The Mahomedan Heaven is outside of the 
Christian Heaven, and it is divided into two 
Heavens, a lower and a higher ; and no others 
are elevated into their higher Hdaven, but those 
who renounce concubines, and live with one 
wife, and acknowledge our Lord to be equal with 
God the Father, to whom is given dominion over 
Heaven and Earth. 

Polygamy is lasciviousness. 

With polygamists coujugial chastity, purity, 
and sanctity, are not possible. 



CONJUGIAL LOVE. 241 

A polygamist, so long as he remains a polyga- 
mist, cannot become spiritual. 

Polygamy is not sin with those, with whom it 
is from religion. 

Polygamy is not sin with those, who are in 
ignorance concerning the Lord. 

Of the latter, those are saved, although polyg- 
amists, who acknowledge God, and from religion 
live according to the civil laws of justice. 

But none of the latter, and the former, can be 
consociated with the angels in the Christian 
Heavens. 

15. 

JEALOUSY. 

There is a just and an unjust Jealousy. 

Zeal, viewed in itself, is as the fire of love 
burning. 

The burning, or flame of that love, which is 
zeal, is a spiritual burning, or flame, arising from 
the infestation and assault of the love. 

The zeal of a man is according to the quality 
of his love, thus of one kind to him who has good 
love, and of another to him who has evil' love. 

The zeal of good love, and the zeal of evil love, 
are in externals like each other, but in internals 
altogether unlike. 
16 



242 CONJUGIAL LOVE. 

The zeal of good love conceals in its internals 
love and friendship, but the zeal of evil love con- 
ceals in internals hatred and revenge. 

The zeal of conjugial love is called jealousy. 

Jealousy is as a burning fire against those who 
infest the love with the consort, and it is as a hor- 
rid fear for the loss of that love. 

Jealousy is spiritual with monogamists, and 
natural with polygamists. 

Jealousy, with those consorts who tenderly love 
each other, is a just grief from sound reason, lest 
conjugial love be divided, and thus perish. 

Jealousy, with consorts who do not love each 
other, is for many causes ; but with some from 
various sickness of the mind. 

With some there is not any jealousy, also from 
various causes. 

There is jealousy also for mistresses, but not 
such as is for wives. 

There is jealousy also with beasts and birds. 

Jealousy is one thing with men and husbands, 
and another with women and wives. 



CONJUGIAL LOVE. 243 

16. 

THE CONJUNCTION OF CONJUGIAL LOVE WITH THE 
LOVE OF INFANTS. 

The first end of Conjugial Love is the procreation 
of offspring, and the ultimate end, which is the effect, 
is the offspring procreated. 

Two universal spheres proceed from the Lord, 
for preserving the universe in the state created ; 
one is the sphere of procreating, and the other the 
sphere of protecting the things procreated. 

Those two universal spheres make one with 
the sphere of conjugial love, and with the sphere 
of the love of infants. 

Those two spheres inflow universally and sin- 
gularly into all things of Heaven, and into all 
things of the world, from first to last. 

The sphere of the love of infants, is a sphere 
of the protection and support of those, who are 
unable to protect and support themselves. 

This sphere affects the evil as well as the 
good, and disposes every one to love, protect, and 
support his progeiry, from his proper love. 

This sphere affects the female sex principally, 
thus mothers, and the male sex or fathers from 
them. 

This sphere is also a sphere of innocence and 
peace. 



244 CONJUGIAL LOVE. 

The sphere of innocence inflows into infants, 
and by them into parents, and affects. 

It also inflows into the souls of parents, and 
conjoins itself with the same sphere in infants ; 
and it is especially insinuated by the touch. 

In the degree in which innocence recedes with 
infants, affection and conjunction is also remitted, 
and this successively even to separation. 

The rational state of innocence and peace with 
parents towards infants is, that they know and 
can do nothing from themselves, but from others, 
especially from the father and mother ; and that 
state successively recedes, in proportion as they 
know and are able to act from themselves, and 
not from them. 

The sphere of the love of procreating, pro- 
gresses in order from the end through causes into 
effects, and makes periods, by which creation is 
preserved in the state foreseen and provided. 

The love of infants descends, and does not 
ascend. 

"Wives have one state of love before conception, 
and another after it, even to the birth. 

Conjugial love is conjoined with the love of 
infants with parents, by spiritual and thence by 
natural causes. 

The love of infants and children is one thing 
with spiritual consorts, and another with natural. 

With the spiritual, that love is from the interior 



CONJUGIAL LOVE. 245 

or prior ; but with the natural, from the exterior 
or posterior. 

Hence it is, that that love is with consorts who 
love each other, and also with consorts who do not 
at air love each other. 

The love of infants remains after death, 
especially with women. 

By them infants are educated under the auspices 
of the Lord, and grow in stature and intelligence 
as in the world. 

It is there provided by the Lord, that with 
them the innocence of infancy may become the 
innocence of wisdom. 

17. 

SCORTATORY LOVE. 

Scortatory love, opposite to Conjugial Love, is the 
love of adultery, when it is such, that it is not re- 
puted as a sin, nor as a thing evil and dishonorable 
against reason, but allowable with reason ; this Scor- 
tatory Love not only makes Conjugial Love the same 
with itself, but also ruins, destroys, and at length 
nauseates it. 

It is not known what scortatory love is, unless 
it be known what conjugial love is. 

Scortatory love is opposite to conjugial love. 
Scortatory love is opposite to conjugial love, as 



246 CONJUGIAL LOVE. 

the natural man, regarded in itself, is opposite to 
the spiritual man. 

Scortatory love is opposite to conjugial love, as 
the connubial of the evil and the false is oppo- 
site to the marriage of good and truth. 

Hence scortatory love is opposite to conjugial 
love, as Hell is opposite to Heaven. 

The unclean of Hell is from scortatory love, 
and the clean of Heaven is from conjugial love. 

In like manner the unclean in the Church, and 
the clean there. 

Scortatory love makes a man more and more 
not a man. and conjugial love makes a man more 
and more a man. 

There is a sphere of scortatory love, and a 
sphere of conjugial love. 

The sphere of scortatory love ascends from 
Hell, and the sphere of conjugial love descends 
from Heaven. 

Those two spheres meet each other in both 
worlds, but they do not conjoin themselves. 

Between these two spheres there is an equi- 
librium, and man is in that equilibrium. 

Man is able to turn himself to whichever 
sphere he pleases : but so far as he turns himself 
to the one, he turns himself away from the other. 

Each sphere brings with it delights. 

The delights of scortatory love begin from the 
flesh, and they are of the flesh even in the spirit ; 



CONJUGIAL LOVE. 247 

and the delights of conjugial love begin in the 
spirit, and they are of the spirit even in the 
flesh. 

The delights of scortatory love are pleasures 
of insanity, but the delights of conjugial love are 
delights of wisdom. 

18. 

FORNICATION. 

Fornication is the lust of a youth or young man 
with a woman a harlot before marriage; but lust 
with a woman not a harlot, that is, with a virgin or 
with the wife of another, is not Fornication, but with 
a virgin it is Stupration, and with the wife of another 
it is Adultery. 

Fornication is of the love of the sex. 

The love of the sex, from which is fornication, 
commences when a youth begins to think and act 
from his own understanding, and the voice of 
his speech begins to become masculine. 

Fornication is of the natural man, in like 
manner as the love of the sex, which, if it be- 
comes active before marriage, is called fornication. 

Fornication is lust, but not the lust of adultery. 

The love of the sex, with some, cannot without 
damage be entirely restrained from going forth 
into fornication. 



248 CONJUGIAL LOVE. 

Therefore in populous cities brothels are toler- 
ated. 

Fornication is light, so far as it looks to con- 
jugial love, and prefers it. 

The lust of fornicating is grievous, so far as it 
looks to adultery. 

The lust of fornicating is more grievous, in 
proportion as it verges toward the desire of varie- 
ties, and toward the desire of defloration. 

The sphere of the lust of fornicating, such as it 
is in the beginning, is mediate between the sphere 
of scortatory love and the sphere of conjugial 
love, and makes the equilibrium. 

Care is to be taken, lest conjugial love, by in- 
ordinate and immoderate fornications, should be 
destroyed. 

Because the conjugial of one man w T ith one 
woman is the jewel of human life, and the re- 
pository of the Christian religion. 

This conjugial with those, who for various 
causes cannot as yet enter into marriages, and on 
account of salacity cannot moderate their lusts, 
can be preserved, if the love of the sex become 
restricted to one mistress. 

Pellicacy is preferable to roaming lust, pro- 
vided it be not entered into with more than one, 
nor with a virgin or undeflowered woman, nor 
with a married woman, and it be kept separate 
from conjugial love. 



CONJUGIAL LOVE. 249 

19. 

CONCUBINAGE. 

Pellicacy is the conjunction of an unmarried man, 
contracted for, with a ivoman ; but Concubinage is 
the conjunction of a married man, in like manner 
contracted for , with a woman. 

There are two kinds of concubinage, which 
differ greatly from each other, one conjointly 
with the wife, and the other apart from the wife. 

Concubinage conjointly with the wife, is un- 
lawful to Christians, and detestable. 

It is polygamy, which has been condemned, 
and is to be condemned, by the Christian world. 

It is whoredom, by which the conjugial, which 
is the treasure of Christian life, is destroyed. 

Concubinage apart from the wife, when it is 
done from causes legitimate, just, and weighty, is 
not unlawful. 

The legitimate causes of this concubinage, are 
legitimate causes of divorce, when the wife is 
nevertheless retained at home. 

The just causes of this concubinage, are the 
just causes of separation from the bed. 

The weighty causes of this concubinage, are 
real and not real. 

The real weighty causes are those which are 
from what is just. 



250 CONJUGIAL LOVE. 

The weighty causes not real, are those which 
are not from what is just, although from appear- 
ance just. 

Those who, from' legitimate, just, and real 
weighty causes, are in this concubinage, can be at 
the same time in conjugial love. 

While this concubinage continues, actual con- 
junction with the wife is not lawful. 



20. 

ADULTERIES, AND THEIR KINDS AND DEGREES. 

No one can know that there is any evil in Adultery, 
who judges of it only from externals, for in these it is 
similar to marriage; but externals derive their good 
or evils from internals, and he who judges Adultery 
from internals sees it to be a spiritual evil, and thence 
a moral evil, and a civil evil, and diametrically 
opposed to the wisdom of reason ; and also that 
the love of Adultery is from Hell, and that the 
love of Marriage is from Heaven, and returns to 
Heaven. 

There are three kinds of adulteries, simple, 
twofold, and threefold. 

Simple adultery is that of an unmarried man 
with the wife of au other, or of an unmarried 
woman with the husband of another. 



CONJUGIAL LOVE. 251 

Twofold adultery is that of a husband with the 
wife of another, or of a wife with the husband of 
another. 

Threefold adultery is with kindred by blood. 

There are four degrees of adulteries, according 
to which their predications, inculpations, and after 
death their imputations, are made. 

Adulteries of the first degree are adulteries of 
ignorance, which are committed by those, who 
cannot as yet, or cannot at all, consult the under- 
standing, and thence restrain them. 

Adulteries committed by these are mild. 

Adulteries of the second degree are adulteries 
of lust, which are committed by those, who indeed 
are able to consult the understanding, but on ac- 
count of contingent causes are not able at those 
moments. 

Adulteries committed by these are imputable, 
in proportion as the understanding afterwards 
favors or does not favor them. 

Adulteries of the third degree are adulteries of 
the reason, which are committed by those, who 
confirm with the understanding that they are not 
evils of sin. 

Adulteries committed by these are grievous ac- 
cording to confirmations. 

Adulteries of the fourth degree are adulteries 
of the will, which are committed by those, who 
make them allowable and pleasing, and not of so 



252 CONJUGIAL LOVE. 

great importance, as to merit consulting the un- 
derstanding concerning them. 

Adulteries committed by these are exceedingly 
grievous, and are imputed to them as evils of 
purpose, and are seated in them as guilt. 

Adulteries of the third and fourth degree are 
evils of sin, according to the quantity and quality 
of the understanding in them, whether they are 
committed in act, or are not committed in act. 

Adulteries from the purpose of the will, and 
adulteries from the confirmation of the under- 
standing, render man natural, sensual, and cor- 
poreal. 

And this to such a degree, that at length they 
reject from themselves all things of the Church 
and religion. 

Still they possess human rationality like others. 

But they use that rationalit}^ when they are in 
externals, but abuse it while in their internals. 



XIII. 

CHARITY. 
1. 

THE FIRST THING OF CHARITY. 

The first thing of Charity is to look to the Lord, 
and shun Evils because they are Sins ; which is done 
by Repentance. 

So far as any one does not shun evils because 
they are sins, he remains in them. 

So far as any one does not know what sins 
are, he does not see but that he is without 
sins. 

So far as any one knows what sins are, he can 
see them in himself, confess them, before the 
Lord, and repent of them. 

Good before repentance is spurious good ; in 
like manner Charity, for good is of Charity. 

Consequently, the first thing of Charity is to 
look to the Lord, and shun evils because they are 
sins. 

253 



254 CHARITY. 

2. 

THE SECOND THING OF CHARITY. 

TJie second thing of Charity is to do Goods, be- 
cause they are Uses. 

To will to do no evil to the neighbor is of 
Charity. 

To will to do good to the neighbor is of 
Charity. 

Man can do good which he believes to be of 
Charity, and still not shun evil, and yet all evil 
is against Charity. 

In proportion as man does not will to do evil 
to the neighbor, he wills to do him good, and not 
the reverse. 

Evil is first to be removed, because it is against 
Charity, which is done by looking to the Lord, 
and by repentance, before the good which he does 
is the good of Charity. 

Such as the knowledge is, and thence the re- 
moval of evil by repentance, such is the good 
which is of Charity. 

Hence it follows, that the first thing of Charity 
is to look to the Lord, and shun evils because 
they are sins ; and the second is to do goods. 



CHARITY. 255 

3. 

THE NEIGHBOR IN THE SPIRITUAL IDEA. 

TJie Neighbor that is to be loved, in the spiritual 
idea, is Good and Truth. 

Man is not man from his form, but from the 
good and truth with him ; or what is the same, 
from his will and understanding. 

Therefore good and truth with a man is the 
Neighbor that is to be loved. 

The quality of the Neighbor is according to 
the quality of good and truth with a man ; or 
such as the man is, such is the Neighbor. 

The degree of the Neighbor is according to the 
degree of good and truth with a man; con- 
sequently, one man is not the Neighbor in the 
same degree as another. 

Good of the internal will is the Neighbor that 
is to be loved, and not good of the external will, 
unless this makes one with the other. 

Truth is the Neighbor, so far as it proceeds 
from good, and makes one with it, as form and 
essence. 



256 CHARITY. 



THE NEIGHBOR IN THE STRICT AND WIDE SENSE. 

TJie object of Charity is a man, a society, the 
country, and the human race; and all are the 
Neighbor in the strict and in the wide sense. 

Every man is the Neighbor according to the 
quality of his good. 

A society, smaller or larger, is the Neighbor, 
according to the good of its use. 

The country is the Neighbor according to its 
good, spiritual, moral, and civil. 

The human race is the Neighbor in the widest 
sense ; but because it is distinguished into em- 
pires, kingdoms, and republics, each one is 
Neighbor according to the good of its religion 
and morals, and according to the good which it 
performs to one's country, and makes to be one 
with its good. 

5. 

MAN THE SUBJECT OF CHARITY. 

Man is the subject of Charity ; and such as is the 
Charity with him, such a subject of it is he ; and such 
is the Charity that he exercises toward the Neighbor. 

Man was created that he might be a form of 
love and wisdom. 



CHARITY. 257 

At this day, that a man may be a man, he 
ought to be Charity in form. 

A man ought to be Charity in form, not from 
himself, but from the Lord ; he is thus a recep- 
tacle of Charity. 

A man is such a form of Charity, so far as the 
good of the will is conjoined to truths of the 
understanding with him. 

Whatever proceeds from such a man, derives 
from the form a likeness, so that it is Charity. 

The Neighbor may be loved from what is not 
Charity ; but this, in itself regarded, is not loving 
the Neighbor. 

He loves the Neighbor, who loves the Neighbor 
from Charity in himself. 

6. 

USE. 

Man is born that he may become Charity ; and 
this he cannot become, unless he perpetually does the 
good of use to the Neighbor, from affection and 
delight. 

The common good exists from the good of use 
which each one performs, and the good of use, 
which each one performs, subsists from the com- 
mon good. 

Ministries, functions, offices, and various em- 

17 



258 CHARITY. 

ployments, are the goods of use which the indi- 
viduals perform, from which the common good 
exists. 

All offices and employments, regarded as to the 
goods of use in a kingdom, republic, and state, 
make a form which corresponds to the heavenly 
form. 

They also make a form which corresponds to 
the human form. 

In this form each one is a good of use, accord- 
ing to the extension of his office and employ- 
ment. 



HOW MAN BECOMES A FORM OF CHARITY. 

Every man who looks to the Lord, and shuns evils 
as sins, if he sincerely, justly, and faithfully per- 
forms the work, that belongs to his office and em- 
ployment, becomes a form of Charity. 

Man is born that he may become Charity, and 
he cannot become Charity, unless he perpetually 
does the good of use from affection and delight. 
AVherefore when a man sincereh T , justly, and 
faithfully performs the work of his office or em- 
ployment, from affection and its delight, he is 
continually in the good of use, not only to the 
community or public, but also to individuals, 



CHARITY. 259 

But this cannot be, unless he looks to the Lord, 
and shuns evils as sins ; for this is the first thing 
of Charity, and the second is to do goods. The 
goods that he does are goods of use, which he 
does every day ; and when he is not doing, he 
thinks of doing them; there is an interior affec- 
tion, which remains within and desires it. Hence 
it is, that he is perpetually in the good of use, 
from morning to evening, from year to year, from 
his earliest age to the end of life. Otherwise he 
cannot become a form, that is, a receptacle of 
Charity. 

8. 

THE SIGNS OF CHARITY. 

The signs of Charity are all the things which are 
of Worship. 

The externals of the body, which pertain to 
worship are : Going to church. Listening to ser- 
mons. Devoutly singing, aud praying on the 
knees. Partaking the Sacrament of the Supper. 
And at home : — Prayer morning and evening, 
and at meals. Conversing with others about 
charity and faith, and about God, Heaven, 
eternal life, and salvation. And with priests, 
preaching, and also private instruction. And 
with every one, the instruction of children and 



260 CHARITY. 

servants in such things. Reading the Word, and 
books of instruction and piety. 

The externals of the mind, which pertain to 
worship are : — Thought and meditation about 
God, Heaven, eternal life, and salvation. Reflec- 
tion upon one's thoughts and intentions, as to 
whether they are good or evil, and that the evil 
are from the devil, and the good from God. The 
turning away of one's mind from impious, ob- 
scene, and filth}^ speech. Besides thoughts, there 
are also affections, which come to the sight and 
sense of man. 

Charity itself is in the internal man, and its 
sign in the external. 

When Charuy is in the internal man, and 
makes it, then all things of worship, that are per- 
formed in externals, are signs of it. 

AVorship in the external man, proceeding from 
Charity in the internal, appears before the angels 
as a standard-bearer with a banner in his hand ; 
but worship in the external man not proceeding 
from Charity in the internal, appears before the 
angels as an actor with a firebrand in his hand. 



XIV. 

SUMMARIES FROM THE ARCANA 
CCELESTIA. 



1. 



THE CELESTIAL MAN, THE SPIRITUAL MAN, AND THE 
DEAD MAN. 

It is unknown at this day what the Celestial Man 
is, and it is scarcely known what the Spiritual Man, 
and the Dead Man, are. 

A dead man acknowledges no truth and good, 
but that which is of the body and the world, and 
this he adores. 

A spiritual man acknowledges spiritual and 
celestial truth and good ; but it is from faith, 
from which he acts, and not so much from love. 

A celestial man believes and perceives spiritual 
and celestial truth and good, acknowledging no 
faith, but that which is from love, from which he 
also acts. 

The ends of a dead man regard only the life 
of the body and the world, nor does he know 

261 



SVMMAMm 

what eternal life is, nor what the Lobd is ; or if 
he knows, he does not believe. 

The ends of a spiritual man regard eternal 
lir'-r y~ - :"_"i5 :.ic I::: 

The ends of a celestial man regard the Lord, 
and thus His kingdom, and eternal life. 

A lead man, when in combat, almost alv\ - 
yields ; and when not in combat, eTils and falses 
have dominion over him, and he is a slave. H : s 
bonds are external, as the fear of the law, the 
loss of life, of wealth, of gain, and of feme. 

A spiritual man is in combat, but always con- 
quers. His bonds are internal, and are called 
the bonds of conscience. 

A c-elestial man is not in combat, and if evils 
and falses assail, he despises them ; wherefore he 
is also called a conqueror. He has no bonds 
which appear, but is free; his bonds, which do 
not appear, are the perceptions of good and 
truth (n. 81). 

2. 

-TATIOX. 

TaMation rauM exist before a New Church can 

Vastation is two-fold ; first, of those who know 
and do not will to know, or who see and do not 



FROM THE ARCANA CCELESTIA. 263 

will to see, like the Jews of old, and Christians 
of the present day ; second, of those who neither 
know nor see anything, because they are igno- 
rant, like the ancient Gentiles, and also those of 
the present day. When the last time of vastation 
is with those who know and do not will to know, 
or who see and do not will to see ; then the Church 
arises anew, not with them, but with those whom 
they call Gentiles. This took place with the Most 
Ancient Church, which was before the flood, with 
the Ancient Church, which was after the flood, 
and also with the Jewish Church. The reason 
that new light then first appears, is because they 
can no longer profane the things that are revealed, 
since they do not acknowledge and believe them 
to be true (n. 410). 



THE SPIRITUAL W r OKLD. 

Changes of place in the other life are changes of 

state. 

Societies of spirits and angels appear distinct 
from each other as to situation, but places and 
distances are nothing but varieties of state. 

Situations and distances have relation to the 
human body, so that they who are to the right, 
appear to the right, and they who are to the left, 



264 SUM U& 

jar to the left, whithersoever the bod 

turned: so also with respect to the other qua::,: 

spirits and angels are so far distant from 
each other, but that they may be seen ; but still, 
no more come into view than is granted by the 
Lord. 

Spirits, who are thought of by othci-. are pres- 
ent in a moment, when it is granted by the Lord, 
and so near that they can hear and touch each 
other ; although they may have been thousands 
of miles away, even in the starry heavens. 

The angels have no idea of time. This is the 
case in the world of spirits, and still more per- 
fectly in heaven : how much more with resj 
to the Lord, to whom all and every one cannot 
but be most present, and under His sight and 
Providence. 

These things appear incredible, but still they 
are true (n. 127- 

• 
4. 

APPEARANCES. 

Rational truth merely human 
and I henct :'.-* ~ mvprehend things Divine. 

Man from appearance think- : 
That if man has no life except from the Lord,, 
he would not be able to live as from himself; 



FROM THE ARCANA CCELESflA. 265 

when yet lie first truly lives, when he perceives 
that life is from the Lord ; 

That the good which man does, is from himself; 
when yet there is nothing of good from himself, 
but from the Lord ; 

That man merits salvation when he does good ; 
when yet man can of himself merit nothing, but 
all merit is of the Lord ; 

That when man is withheld from evil, and held 
in good, by the Lord, there is in him nothing but 
what is good, just, and holy ; when yet there is in 
him nothing but what is evil, unjust, and profane ; 

That when man does good from charit} r , he 
does it from his own will ; when yet it is not 
from his own will, but from the intellectual, in 
which charity is implanted ; 

That there is no glory, but the glory of the 
world ; when yet in the glory of heaven, there is 
not the least thing of the glory of the world ; 

That no one can love his neighbor more than 
himself, but that all love begins from self ; when 
yet in celestial love there is nothing of the love 
of self ; 

That there can be no light, except what is from 
the light of the world ; when yet in the heavens 
there is not the least thing of the light of the 
world, and still the light is so great, that it .ex- 
ceeds a thousand times the noonday light of the 
world ; 



266 SUMMARIES 

That the Lord cannot shine before the universal 
Heaven as a sun, when yet all the light of Heaven 
is from Him ; 

That there can be no progressions in the other 
life ; when yet they appear to themselves to 
progress, altogether as men on the earth, in their 
habitations, courts, and paradises ; especially if it 
be said that these are changes of state, which so 
appear ; 

That spirits and angels cannot be seen, because 
they are invisible to the eyes, and that they can- 
not speak with men ; when yet they appear before 
the internal sight, or that of the spirit, more 
manifestly, than man appears to man upon the 
earth ; and their speech is also in like manner 
heard. 

Besides many thousands of similar things, 
which the human rational, from its own lumen, 
born of sensual things, can never believe (n. 
2196). 

5. 

APPEARANCES OF TRUTH. 

The Appearances of Truth are not Truths in them- 
selves, but they appear as Truths. 

Man believes : 

That he is reformed and regenerated by the 
truth of faith, but this is an appearance ; he is 



FROM THE ARCANA CCELESTIA. 26? 

reformed and regenerated by the good of faith, 
that is, by charity towards the neighbor, and love 
to the Lord ; 

That truth gives to perceive what good is, be- 
cause it teaches, but this is an appearance ; good 
is what gives perception to truth, for good is the 
soul, or life, of truth ; 

That truth introduces to good, when man lives 
according to the truth which he has learned ; but 
it is good that inflows into truth, and introduces 
truth to itself; 

That truth perfects good, when yet good per- 
fects truth ; 

That the goods of life are the fruits of faith, 
but they are the fruits of charity (n. 3207). 

6. 

FALLACIES OF THE SENSES. 

There are Fallacies of the Senses merely natural, 
or in the things of nature, and there are Fallacies of 
the Senses in spiritual things. 

It is a Fallacy of merely natural Sense to be 
lieve : 

That the sun is carried once every day around 
this earth, and at the same time also heaven 
with all the stars ; 



268 SUMMAHms 

That there is only one atmosphere, which is 
successively purer in its parts, and that where it 
ceases, there is a vacuum ; 

That from the first creation, there has been im- 
pressed on seeds a faculty of growing into trees 
and flowers, and of making themselves prolific, 
and that thence is the existence and subsistence 
of all things ; 

That there are simple substances, such as mo- 
nads and atoms ; 

That all things are of nature and from nature. 

It is a Fallacy of Sense in spiritual things : 

That the body alone lives, and that its life 
perishes, when it dies ; 

That a man can no more live after death than 
the beasts ; 

That the life itself with man, which is called 
the soul, is only something ethereal, or flamy, 
which is dissipated when man dies ; 

That there is no light or heat from any other 
source, than from the sun, or elementary fire ; 

That man believes that he lives from himself, 
or that life is implanted in him ; 

That adulteries are allowable, and that mar- 
riages are only of order for the sake of the edu- 
cation of offspring ; 

That the kingdom of the Lord, or Heaven, is 
like an earthly kingdom, in this that joy and 



FROM THE ARCAXA CCELEST1A. 269 

felicity therein consists in one being greater than 
another, and hence in glory above another ; 

That good works are meritorious, and that to 
do good to any one for the sake of self is a good 
work ; 

That man is saved by faith alone, that any 
one can have faith without charity, and that it is 
faith, and not life, which remains after death ; 

It is similar in many other things ; wherefore, 
when the sensual rules with man, the rational, 
illustrated from the Divine, sees nothing, and is 
in thick darkness (n. 5084). 

7. 

WHY THE LORD WAS WILLING TO BE BORN ON OUR 
EARTH, AND NOT ON ANOTHER. 

There are many reasons why it pleased the Lord 
to be born, and assume the Human, on our Earth, 
and not on another ; but the principal reason was 
for the sake of the Word. 

It pleased the Lord to be born upon our earth, 
for the sake of the Word ; because the Word is 
the Divine Truth itself, which teaches man that 
there is a God, that there is a Heaven, a Hell, 
and a life after death ; and moreover it teaches 
how he must live and believe, that he may come 
into Heaven, and thus be happy to eternity ; 



270 SUMMARIES 

That the Word might be written upon our 
earth, because the art of writing has been here 
from the most ancient time ; first, on the bark of 
trees, then on skins, afterwards on paper, and 
lastly by types. This was provided by the Lord 
for the sake of the Word'; 

That the Word might afterward be published 
through the whole of this earth, because there is 
here a commerce of all nations, both by land and 
water, to all places of the whole world ; hence the 
Word once written could be transferred from one 
nation to another, and be everywhere taught ; 
such a commerce was also provided by the Loed 
for the sake of the Word ; 

That the Word once written might be preserved 
to all posterity, consequently to thousands and 
thousands of years ; 

That thus it might become manifest that God 
was made Man ; for this is the first and most 
essential thing, for the sake of which the Word 
is ; for no one can believe in a God, and love a 
God, whom he cannot comprehend under some 
appearance. 

Wherefore it pleased the Lord to be born upon 
our earth, to make manifest by the Word that God 
was made Man, not only to those who are in this 
world, but to all in the universe, who come into 
Heaven from any earth whatsoever ; for in Heaven 
there is a communication of all (n. 9354-9356). 



FROM THE ARCANA CCELESTIA. 271 



8. 



THE CONJUNCTION OF THE ANGELIC SOCIETIES IN 
HEAVEN. 

Heaven consists of myriads of angelic Societies, 
still the Lord leads them as one angel, or one man. 

The conjunction of the angelic Societies into 
one Heaven has reference to these laws : 

Every one (unum), in the form of the Heavens, 
exists according to the heavenly harmony of 
many consociated ; 

Love is spiritual conjunction, whence is 
heavenly harmony ; 

There must be a universal bond, that singular 
things may be kept conjoined with each other; 

The universal bond must inflow into the sin- 
gular bonds, and make them ; 

The universal bond is the Lord, thus love from 
Him, and thence love to Him ; 

The singular bonds are thence derived, and 
they are of mutual love or charity towards the 
neighbor (n. 9613). 



272 SUMMARIES 



9. 



THE INTERNAL OF THE WORD, OF THE CHURCH, 
AND OF WORSHIP. 

There are those who are in the internal of the 
Word, of the Church, and of Worship; there are 
those who are in the external in which is an inter- 
nal ; and there are those who are in an external 

without an internal. 

In the internal of the Word, of the Church, 
and of Worship, are they who love to do truth for 
the sake of truth, from internal affection, thus 
from spiritual affection. 

In the external of the same, in which is an in- 
ternal, are they who love to do truth for the sake 
of truth, but from external affection, thus from 
natural affection. 

In the external without an internal, are they 
who love truth not for the sake of truth, but for 
the sake of gains in the world ; thus they do not 
love to do truths, except for the sake of them- 
selves, or that they may be seen ; these are not 
within the Church, but out of it. 

They who love to do truth for the sake of 
truth from internal or spiritual affection, when 
they hear truths, rejoice, and think about a life 
according to them. 



FROM THE ARCANA COELESTIA. 273 

They who love truth for the sake of truth, from 
external or natural affection, when they hear 
truth, also rejoice, but do not think about a life 
according to it ; still it inflows from the internal 
whilst they are ignorant of it. 

They who love truths for the sake of gains in 
the world, think nothing about life, neither does 
anything inflow from the internal ; they only 
make truths to be things of memory, to the end 
that they may speak about them. 

They who love to do truth for the sake of truth, 
love the Lord, since truth is from the Lord, and 
the Lord makes it to become good by the willing 
and doing of it, so that it becomes of the life with 
man ; for truth does not become of the life until 
it enters the will (n. 10,683). 



18 



XV. 

SUMMARIES FROM THE APOCALYPSE 
EXPLAINED. 



DOCTRINE. 

Regeneration is effected by the truths of Doctrine, 
and by a life according to them. 

No one can understand the Word without 
Doctrine. 

No one can fight against evils and falses, 
and dissipate them, without Doctrine from the 
Word. 

No one can become spiritual, without Doctrine 
from the Word, within the Church where the 
Word is. 

Doctrine cannot be procured from any other 
source, than from the Word, and by no others 
than those who are in illustration from the Lord. 

All things of Doctrine, are to be confirmed by 
the sense of the letter of the Word (A. E. n. 
356). 

274 



FROM THE APOCALYPSE EXPLAINED. 275 

2. 

THE DIVINE POWER. 

The Lord alone has Power, and He exercises it by 
the Divine Truth which proceeds from Him. 

The Lord has Infinite Power. 

The Lord has this Power from Himself by His 
Divine Truth. 

All power is together in ultimates, and hence 
the Lord has Infinite Power from firsts by ulti- 
mates. 

Angels and men are powers, so far as they are 
receptions of Divine truth from the Lord. 

Power resides in the truths of the natural man, 
so far as this receives influx from the Lord 
through the spiritual man. 

The truths of the natural man have nothing of 
power, without that influx (A. E. n. 726). 

3. 

LAWS OF DIVINE PROVIDENCE. 

The Salvation of man is the all in all of the Di- 
vine Providence. 

1. The laws of order, wdiich are called the laws 
of Divine Providence, are the following : 

Man should not feel and perceive, and hence 



276 SUMMARIES 

should not know any other than that life is in 
him, thus that he thinks and wills from himself, 
and thence speaks and acts from himself ; never- 
theless, he should acknowledge and believe, that 
the truths which he thinks and speaks, and the 
goods which he wills and does, are from God, 
thus as from himself. 

Man should act what he acts from freedom 
according to reason, but still he should acknowl- 
edge and believe that the freedom which he has 
is from God ; in like manner the reason, regarded 
in itself, which is called rationality. 

To think and speak truth, and to will and do 
good, from freedom according to reason, is not 
from man himself, but from God ; and to think 
and speak falsity, and to will and do evil, from 
freedom, is not from man himself, but from hell ; 
still, however, falsity and evil are from hell, but 
the freedom, regarded in itself, and the faculty 
of thinking, of willing, of speaking, and of doing, 
regarded in themselves, are from God. 

The understanding and will of man should not 
in the least be compelled by another, since all 
compulsion by another takes away freedom ; but 
man should compel himself, for to compel one's 
self is to act from freedom. 

Man does not know, from sense and perception 
in himself, how good and truth inflow from God, 
and how evil and falsity inflow from hell ; neither 



FROM THE APOCALYPSE EXPLAINED. 211 

can he see how the Divine Providence operates 
in favor of good against evil ; for thus man would 
not act from freedom according to reason, as from 
himself; it is sufficient that he knows and ac- 
knowledges them from the Word, and from the 
doctrine of the Church. 

2. Man is not reformed by external, but by in- 
ternal means ; external means are miracles and 
visions, also fears and punishments ; internal 
means are truths and goods from the Word, and 
from the doctrine of the Church, also looking to 
the Lord, for these means enter by the internal 
way, and remove the evils and falses which reside 
within ; but external means enter by the external 
way, and do not remove evils and falses, but shut 
them in ; but still man is further reformed by ex- 
ternal means, when he has been first reformed by 
internal means ; but a man not reformed is only 
held back by external means, which are fears and 
punishments, from speaking and doing the evils 
and falses, which he thinks and wills. 

Man is not let into the truths of faith and 
goods of love from God, except so far as he can 
be held in them, even to the end of life ; for it is 
better that man should be constantly evil, than 
that he should be good and afterwards evil, for 
thus he becomes a profaner ; it is principally for 
this that evil is permitted. 



278 SUMMARIES 

God is continually leading man away from 
evils, so far as man from freedom is willing to be 
led ; and so far as man can be led away from 
evils, he is led by God to good, and thus to 
Heaven ; for so far as man is led away from evils, 
he does good from God, which in itself is good ; 
but so far as he is not led away from evils, he 
does good from himself, which has in it evil. 

God does not teach man truths immediately, 
neither from Himself nor by angels, but He teaches 
by the Word, by preaching, by reading, by con- 
versation and intercourse with others, and so by 
private thoughts from them ; and man is then 
illustrated according to the affection of truth from 
use ; otherwise man would not act as from him- 
self. 

Man from his own prudence leads himself to 
eminence and opulence, when they seduce ; for 
man is led of the Divine Providence to such 
things as do not seduce, and which serve for 
eternal life ; for all things of the Divine Provi- 
dence with man, look to what is eternal, because 
the life which is God, from which man is man, is 
eternal (A. E. n. 1136). 



FROM THE APOCALYPSE EXPLAINED. 279 



THE UNDERSTANDING AND WILL. 

There are two faculties of life with man, one is 
called the Understanding, and the other the Will; 
these faculties are altogether distinct from each other, 
but were created to make one, and when they make 
one, they are called one Mind ; nevertheless with man 
they are at first divided, but are afterwards united. 

The light of the understanding, before reforma- 
tion, is as the light of the moon, clear according 
to the knowledges of truth and good ; but after 
reformation, it is as the light of the sun, clear 
according to the application of the knowledges of 
truth and good to the uses of life. 

The reason why the understanding has not 
been destroyed, is, that man may know truths, 
and from truths see the evils of his will; and, 
seeing the evils of his will, resist them, as from 
himself, and thus be reformed. 

Nevertheless, man is not reformed from the un- 
derstanding, but by this that the understanding 
acknowledges truths, and from them sees evils ; 
for the operation of the Divine Providence of the 
Lord, is into the love of man's will, and from 
this into the understanding, and not the reverse. 

The love of the will, according to its quality, 



280 SUMMARIES 

gives intelligence ; natural love from spiritual 
gives intelligence in things civil and moral ; but 
spiritual love in natural gives intelligence in 
things spiritual ; but love merely natural, and the 
conceit thence, does not give any intelligence in 
spiritual things, but gives the faculty of confirm- 
ing whatever one wills, and after confirmation 
infatuates the understanding, so that it sees the 
false as truth, and evil as good ; but still this 
love does not take, away the faculty of under- 
standing truths in their light — it takes it away 
when it is present, and not when absent. 

When the will is reformed, and the wisdom, 
which is of the understanding, becomes that of 
the love which is of the will, or when wisdom 
becomes the love of truth and good in its form, 
then man is as a garden in the time of spring, when 
heat is united to light, and gives a soul to ger- 
minations; spiritual germinations are the produc- 
tions of wisdom from love, and then there is in 
every production a soul from that love, and its 
clothing from wisdom ; thus the will is as a father, 
and the understanding is as a mother. 

Such then is the life of man, not only the life of 
his mind, but also the life of his body, since the 
life of the mind makes one with the life of the 
body by correspondence ; and hence it is, that an 
evil man cannot live in Heaven, nor a good man 
in Hell ; for the one and the other becomes as it 



FROM THE APOCALYPSE EXPLAINED. 281 

were dead, if he be not among those, with whom 
the life of his will, and hence the life of his 
understanding, make one (A. E. n. 1171). 



• NATURE. 

The Sun of the world is pure fire, and the Sun of 
Heaven is pure love; that which proceeds from the 
Sun which is pure fire is called nature, and that 
which proceeds from the Sun which is pure love is 
called life ; that which proceeds from pure fire is 
dead, but that which proceeds from pure love is 
living. 

Nothing in nature exists and subsists, except 
from the spiritual and by it. 

Nature in itself is dead, being created that the 
spiritual may be thereby clothed with forms, 
which may serve for use, and that it may be ter- 
minated. 

There are two general forms, the spiritual and 
the natural, the spiritual such as pertains to ani- 
mals, and the natural such as pertains to vege- 
tables. 

There are three forces in everything spiritual, 
a force of acting, a force of creating, and a force 
of forming. 



282 SUMMARIES 

From the spiritual, by those forces, vegetables 
and also animals exist, as well those which ap- 
pear in heaven, as those which appear in the 
world. 

Both animals and vegetables have the same 
origin and hence the same soul, the difference 
being only in the forms, into which the influx is 
effected. 

And that origin is in use (A. E. 1204). 

6. 

THE OMNIPRESENCE AND OMNISCIENCE OF GOD. 

The Lord is present with all ivho are in Heaven, 
and with all who are in the World, and knows all 
things even the most singular ivith them, both in the 
present and in the future.- 

In the natural world are spaces and times, but 
in the spiritual world these are appearances. 

Spaces and times are to be removed from the 
ideas, that the Omnipresence of the Lord with 
all and ever} T one may be comprehended, and 
His Omniscience of things present and future 
with them. 

All the angels of heaven, and all the men of 
the earth, who make the Church, are as one man, 
and the Lord is the life of that man. 



FROM THE APOCALYPSE EXPLAINED. 283 

Consequently, as life is in the singular and 
most singular things of man, and knows all their 
state ; so the Lord is in the singular, and most 
singular things, of the angels of Heaven, and of 
the men of the Church. 

The Lord is also present with those who are 
out of Heaven, and out of the Church, who are 
either in Hell, or will come into Hell, and knows 
all their states, from the intellectual faculty which 
every man has, and from the opposite. 

From the Omnipresence and Omniscience of 
the Lord, so perceived, it may be comprehended 
how the Lord is the all in all things of Heaven 
and the Church, and that we are in the Lord, 
and the Lord in us. 

The Omnipresence and Omniscience of the Lord 
may also be comprehended from the creation of 
the universe ; for the universe was so created by 
Him, that He is in firsts and in ultimates, also 
in the centre and at the same time in the circum- 
ference, and that uses are the things in which He 
is. 

Since the Lord has Divine Love and Divine 
Wisdom, therefore He has Divine Omnipresence 
and Divine Omniscience from both ; but Omi- 
presence is principally from the Divine Love, and 
Omniscience principally from the Divine Wis- 
dom (A. E. n. 1217). 



284 SUMMARIES 



THE DIVINE LOVE. 

Love and Wisdom in the Lord are not two but 
one, and this one is the Divine Love, which before 
the angels of Heaven appears as a Sun ; but Love 
and Wisdom proceeding from the Lord as a Sun, 
appear as two distinct things with the angels of 
Heaven, and with the men of the Church. 

In the world it is but little comprehended what 
love is, when yet it is the life itself of man. 

The Lord alone is Love itself, because He is 
Life itself, and man and angel is only a re- 
cipient. 

The Life, which is the Divine Love, is in a 
form, and that form is the form of uses in every 
complex. 

In such a form is man, in particular and in 
general, and in such a form is Heaven, and also 
the world. 

There are genera and species of uses, and differ- 
ences of species to infinity ; and there are also de- 
grees of uses. 

There are as many affections as there are uses, 
and hence there are genera and species of affec- 
tions, and differences of species to infinity ; and 
there are also degrees of affections. 



FROM THE APOCALYPSE EXPLAINED. 285 

Every affection of use is in itself a man, accord- 
ing to the quality and quantity thereof. 

Every use derives its life from the common 
good, and inflows from it, and gives the neces- 
saries, utilities, and delights of life. 

So far as man is in the love of use, he is in the 
Lord, and loves the Lord and the neighbor, and 
is a man. 

The active force of uses, according to connec- 
tion in their order, produces the vital heat, which 
is perceived in man as love. 

This is manifested by man's willing this or that 
thing, or by this or that being good to him, or not 
good, and at length by delight. 

All things in man are formed, and also grow, 
and are held in connection, by love and the heat 
thereof from the Lord. 

Man does not know what affection is, still less 
that there are as many various affections, as there 
are men born in the world, and as will be born to 
eternity, thus that they are infinite. 

Man does not know otherwise than that he is 
thought, when yet he is affection. 

And neither does he know that he has eternal 
life according to the affection of use (A. E. n. 
1229). 



286 SUMMARIES 

8. 

THE DIVINE WISDOM. 

Love in the Lord is Esse, and Wisdom in Him is 
Existere, nevertheless these two in Him are not two, 
but one, and this one is the Divine Love, which, in 
the Heavens before the angels appears as a Sun; but 
these two, which are one in the Lord, proceed as two 
distinct things from Him as a Sun, Wisdom as light, 
and Love as heat; they proceed distinct in appearance, 
yet in themselves they are not distinct. 

The Divine "Wisdom in the Heavens appears 
before the eyes of the angels as light. 

The Lord created with man, and afterward 
forms with him, a receptacle of love, which is 
his will, and to this adjoins a receptacle of wisdom, 
which is his understanding. 

Man is formed in the womb by the Lord by 
means of influx into those two receptacles. 

There is a similitude and analogy between the 
formation of man in the womb, and his reforma- 
tion and regeneration. 

With man after birth the will becomes the 
receptacle of love, and the understanding the 
receptacle of wisdom. 

There is a correspondence of the heart with 
the will, and of the lungs with the understanding. 



FROM THE APOCALYPSE EXPLAIXED. 287 

The conjunction of the body and spirit with 
man is effected by the motions of his heart and 
lungs, and separation is effected when those mo- 
tions cease. 

There is or can be no angel or spirit, who was 
not born a man in the world. 

The Divine Love is Divine Good, and the 
Divine Wisdom is Divine Truth. 

There is a reciprocal conjunction of love and 
wisdom, or what is the same, of will and under- 
standing, also of affection and thought, in like 
manner of good and truth. 

Love to the Lord from the Lord exists in 
charity, and wisdom in faith. 

The Lord, by His Divine Love, and His Divine 
Wisdom, animates all things in Heaven, and all 
things in the world, even to their ultimates, some 
that they may live, and some that they may be 
and exist. (D. W. I-XII). 



I. 

FORMATION OF MAN IN THE WOMB. 

Man is formed in the ivomb by the Lord by means 
of influx into the tivo receptacles of love and wisdom 
created with him. 

The Lord conjoins Himself to man in the 



288 SUMMARIES 

womb of the mother from first conception, and 
forms him. 

The Lord conjoins Himself in those two re- 
ceptacles, in the one by love, in the other by 
wisdom. 

Love and wisdom, together and unanimously, 
form all and singular things, but still they dis- 
tinguish themselves in them. 

The receptacles are distinguished into three 
degrees with man, one within another, and the 
two higher are the habitations of the Lord, but 
not the lowest. 

One receptacle is for the will of the future man, 
and the other for his understanding, and } T et 
nothing at all of his will and understanding is 
present in the formation. 

In the embryo before birth there is life, but the 
embryo is not conscious of it (D. W. III). 

II. 

CONJUNCTION OF THE BODY AND SPIRIT OF MAN. 

The conjunction of the body and spirit with man, 
is effected by the motions of his heart and lungs, 
and separation is effected when those motions cease. 

The spirit of man is equally a man. 
The spirit of man has equally a heart and a 
pulse thence, also lungs and respiration thence. 



FROM THE APOCALYPSE EXPLAINED. 289 

The pulse of its heart, and the respiration of 
its lungs, inflow into the pulse of the heart, and 
the respiration of the lungs, with man in the 
world. 

The life of the body, which is natural, exists 
and subsists by that influx, and it ceases by its 
removal, thus by separation. 

Man then from natural becomes spiritual 
(D. W. VII). 

III. 

NO ANGEL OR SPIRIT NOT BORN A MAN. 

There is or can be no angel or spirit, who was not 
born a man into the world. 

In man there is an angelic mind. 

Such a mind cannot be formed except in man. 

Neither can such a mind be procreated, and by 
procreations be multiplied, except in man. 

Because of being born men in the world, spirits 
and angels can subsist and live to eternity. 

Because of being born men in the world, 
spirits and angels can be adjoined and conjoined 
to men in the world. 

From these things it follows, that the angelic 
Heaven, which was the end of creation, could no 
otherwise exist ; and thus that the human race is 
the seminary of Heaven (D. W. VIII). 

19 



290 SUMMARIES 



IV. 



CONJUNCTION RECIPROCAL. 

The conjunction of love and wisdom, or of will 
and understanding is reciprocal. 

The life of the will conjoins itself to the life of 
the understanding. 

This conjunction is reciprocal, and may be 
comprehended from the reciprocal conjunction of 
the heart and the lungs. 

The life of the understanding purifies the life 
of the will, and also perfects and exalts it. 

The life of the will co-operates with the life of 
the understanding in every motion, and on the 
other hand the life of the understanding co- 
operates with the life of the will in every 
sense. 

The} T co-operate in like manner in sound and 
its speech. 

These things take place with the good, and with 
the evil, with the difference, that with the evil the 
life of the will is not purified, perfected, and ex- 
alted by the life of the understanding, but it is 
defiled, depraved, and made brutal. 

The love, which is the life of the will, makes 
all the life of man (D. W. X). 



FROM THE APOCALYPSE EXPLAINED. 291 
V. 

LOVE AND WISDOM IN CHARITY AND FAITH. 

Love to the Lord from the Lord exists in charity, 
and wisdom in faith. 

That love to the Lord exists in charity will be 
shown in what follows : 

The love of uses is charity. 

The love of uses, or charity, is and exists 
from the Lord, and is to be exercised toward the 
neighbor. 

Love to the Lord exists in charity, because in 
use. 

Use is to perform one's office, and do one's 
work, rightly, faithfully, sincerely, and justly. 

There are general uses, which are also uses of 
charity. 

Uses do not become uses of charity with any 
one, but with him who fights against evils, which 
are from hell. 

Since these are contrary to love to the Lord, 
and to love toward the neighbor. 

Uses, which have for the first and last end one's 
own good, are not uses of charity. 

That wisdom exists in faith will be shown in 
what follows: 

Faith is nothing else than truth. 



292 SUMMARIES 

Truth becomes truth when it is perceived and 
loved, and is called faith when it is known and 
thought. 

The truths of faith on the one part look to 
the Lord, and on the other to the neighbor. 

Truths teach how the Lord is to be approached 
that conjunction may be effected ; and then how 
the Lord by man does uses. 

Both of these are taught by truths spiritual, 
moral, and civil. 

Faith is to know and think truths, charity is 
to will and do them. 

Wherefore when the Divine Love of the Lord 
exists with man in charity, which is to will and 
do truths, the Divine Wisdom of the Lord exists 
with man in faith, which is to know and think 
truths. 

The conjunction of charity and faith is re- 
ciprocal. 

VI. 

THE LORD ANIMATES ALL THINGS EVEN TO 
ULTIMATES. 

The Lord, by His Divine Love and His Divine 
Wisdom, animates all things in Heaven, and all 
things in the world, even to their ultimates, some that 
they may live, and some that they may be and exist. 

The Lord is the Sun in the angelic Heaven. 



FROM THE APOCALYPSE EXPLAINED. 293 

From that Sun is the origin of all things. 
From that Sun the presence of the Lord is 
everywhere. 

All things that are created, are created to com- 
pliance with life itself, which is the Lord. 

Souls of life, and living souls, and vegetative 
souls, from the life which is from the Lord, are 
animated by uses and according to them. 

Souls of life are men and angels, living souls 
are animals, and vegetative souls are trees 
and plants of every kind (D. W. XII). 



XVI. 

CONSCIENCE. 

Conscience is the plane and receptacle of influx from 
Heaven. 

1. Man has Conscience from the doctrine of his 
Church, or from the religion, in which he is, accord- 
ing to the reception of it interiorily in himself. 

Conscience is an internal bond, by which man 
is held to think, speak, and do good; and by 
which he is withheld from thinking, speaking, 
and doing evil ; and this not for the sake of him- 
self and the world, but for the sake of good, truth, 
justice, and uprightness. 

Conscience is a new will and a new understand- 
ing, from the Lord, thus it is the presence of the 
Lord with man. 

The pain of Conscience, is anxiety of mind, on 
account of injustice, insincerity, or any evil, 
which a man believes to be against God, and 
against the good of the neighbor. 

If anxiety is felt, when man thinks evil, this is 
of Conscience. 

They who are regenerated, receive Conscience, 
294 



CONSCIENCE. 295 

when they receive charity ; for the fundamental 
of Conscience is charity. 

Hence Conscience is never possible, except with 
those, who love the neighbor as themselves, and 
think well concerning the truths of faith. 

They who have Conscience, have interior 
thought ; but they who have no Conscience, have 
only exterior thought. 

They who have Conscience, speak and act from 
the heart. 

They who have Conscience, are in interior hap- 
piness, when they do what is good and just, 
according to Conscience. 

Those only are admitted into spiritual tempta- 
tions, who have Conscience. 

They who have Conscience in the world, also 
have Conscience in the other life, and are among 
the blessed. 

2. There is a true Conscience, a spurious Con- 
science, and a false Conscience. 

A true Conscience is formed by the Lord with 
man, from the truths of faith, with which he is 
endowed ; and he fears to act against those 
truths, for he thus acts against Conscience. 

A spurious Conscience is formed with the 
Gentiles, from the worship of their religion ; to 
act against which, is with them, to act against 
Conscience. 



296 CONSCIENCE. 

A false Conscience is formed, not from internal, 
but from external things, that is, not from charity, 
but from the love of self and the world. 

A false Conscience is no Conscience ; for Con- 
science is predicated of things spiritual, and not 
of things natural with man, except so far as the 
latter proceed from the former. 

They who are in truths alone, and not in a life 
according to them, have no Conscience. 

They who do good from natural good, and not 
from religion, have no Conscience. 

The Lord rules those, who have no Conscience, 
by external bonds, which are fears. 

They who do not have Conscience, do not know 
what Conscience is, and at length do not know 
that it is. 

They who do not receive Conscience in the 
world, cannot receive it in the other life, thusthe} 7 
cannot be saved. 

There is no Conscience, with those who are in 
Hell. 



XVII. 

PERCEPTION. 

Perception is the Celestial itself, given by the Lord, 
to those who are in the aith of love. 

1. Perception is to see what is true and good, by 
influx from the Lord. 

Perception is to see that truth is truth, and 
good is good ; also, that evil is evil, and the false 
is false. 

They, who are in the celestial kingdom of the 
Lord, have Perception ; but they, who are in the 
spiritual kingdom, do not have Perception, but 
instead thereof, Conscience. 

The angels of the third, or inmost Heaven, 
have Perception ; but the angels of the second, 
and lowest Heaven, have illustration of the un- 
derstanding. 

Perception is only with those, who are in the 
good of love to the Lord. 

They who are in good, and thence in truth, 
especially they who are in the good of love to 
the Lord, have revelation by Perception. 

297 



298 PERCEPTION. 

When love to the Lord ceases, and thus love 
towards the neighbor, Perception perishes. 

They, who are in the affection of good, know 
from Perception what is true, and immediately 
see an open field of wisdom, leading even to the 
Lord. 

Man perceives from good, and thinks by 
truth. 

Perception is from affection, and thought from 
Perception ; and thus comes the acknowledgment, 
which is called faith. 

Every one is in the Perception of truth, so far as 
he is in the affection of understanding ; but take 
away the affection of understanding truth, and 
there is no Perception of truth. 

2. Perception is full confirmation, by influx 
from the Lord, with those who are in love to 
Him. 

Perception of the good and truth of faith, in- 
flows by the inmost of the rational from the 
Lord. 

All Perception is from within, or by influx 
from the spiritual world, and never from without, 
or from the natural world ; for whence influx is, 
thence also is Perception. 

Common Perception is by influx from Heaven, 
and descends into the thought even to the sight : 
but thought separated from common Perception, 



PERCEPTION. 299 

falls into imagination, from the sight, and from 
the proprium. 

Perception is interior and exterior ; thus there 
is Perception of good and truth in celestial and 
spiritual things, Perception of justice and equity 
in civil life, and Perception of what is honorable 
in moral life. 

Perception is with man, according to the state 
of his mind, formed by doctrinals. 

Perception is with those, who commit im- 
mediately to the life, the doctrinals of the Church, 
which are from the Word. 

They, who are in Perception, never reason 
about the truth of faith, but affirm that it is so, 
or that it is not so ; if they should reason about 
the truth of faith, Perception would perish with 
them. 

They, who believe that they know, understand, 
and are wise from themselves, cannot have Per- 
ception. 

They, who see the truth as false, and good as 
evil, or the false as true, and evil as good, instead 
of Perception have Phantasy, which puts on the 
appearance of Perception. 

They, who remain in ideas, formed from space 
and time, can have no perception of anything 
spiritual and Divine. 

The light of Perception differs altogether from 



300 PERCEPTION. 

the light of confirmation,, although they appear 
outwardly similar. 

Interior Perception concerning God, has per- 
ished in the Christian world, and only remains 
with the simple, who are in faith. 

All in the other life, are consociated, or dis- 
sociated, according to Perceptions. 



INDEX, 

A. 

Abuse, 173. 

Accommodation, 234. 

Acknowledgment, 37, 38, 53, 83, 88, 100, 132, 186, 197, 198, 

205, 209, 210, 211, 261, 263, 277, 298. 
Action, 128. 
Adulteration, 74, 199. 
Adultery, 24, 26, 223, 231, 232, 240, 245, 247, 248, 250, 251, 

252, 268. 
Advent, 13-17, 44, 45, 64, 67, 69, 71, 72,- 78, 80, 83, 108, 124, 

149, 158, 269. See Second Advent. 
Affection, 180, 192, 193, 197, 205, 207, 220, 224, 225, 233, 234, 

236, 244, 257, 258, 259, 260, 272, 273, 278, 284, 285, 287, 

298. 
Affirmation, 299. 
Angel, 15, 38, 42, 45, 62, 89, 91, 92, 94, 95, 111, 113, 115, 117, 

120, 123, 124, 135, 157, 165, 167, 169, 170, 214, 222, 241, 

260, 263, 264, 266, 275, 278, 282, 283, 287, 289, 297. 
Animal, 218, 281, 282, 293. 
Apostle, 49, 70, 72, 73, 139, 143, 147, 155. See Church, 

Apostolic. 
Appearance, 51, 154, 169, 190, 191, 193, 195, 196, 208, 209, 264, 

266, 267, 270, 282, 286. 
Appropriation, 66, 207, 209, 210, 225. 
Arius, 148. 

Athanasian, 48, 79, 133, 147, 150, 151, 152. 
Atheism, 71. 
Atmosphere, 170, 171, 175, 268. 

301 



302 INDEX. 

B. 

Baptism, 64, 65, 143. 

Basis, 162, 171. 

Beast, 230, 242, 268. 

Belief, 14, 16, 18, 47, 52, 59, 68, 83, 125, 130, 136, 261, 262, 

263. See Faith. 
Betrothal, 235, 236, 237. 
Blessing, 194. 
Body, 108, 110, 114, 125, 133, 135, 144, 145, 149, 150, 164, 170, 

176, 178, 179, 189, 226, 232, 233, 237, 261, 263, 264, 268, 

280, 287, 288, 289. 
Bond, 229, 262, 271, 294, 296. 
Brain, 177, 178. 

c. 

Canon, 24. 

Cause, 166, 171. 

Celestial, 217, 261, 262, 265, 297. 

Celestial Sense, 50, 80. 

Celibacy, 223. 

Change, 226, 263. 

Chaos, 96. 

Charity, 16, 26, 30, 32, 53, 54, 56, 62, 66, 74, 75, 82, 83, 85, 86, 
117, 118, 154, 155, 156, 159, 160, 163, 181, 196, 220, 
253-260, 265, 267, 269, 271, 287, 291, 292, 295, 296. 

Chastity, 24, 26, 82, 219, 221, 222, 223, 229, 237. 

Christendom, 56. 

Christian, 44, 65, 72, 150, 158, 222, 240, 249, 263. 

Christian Church, 48, 55, 65, 66, 67, 70, 72, 73, 75, 144, 150, 
156, 240. 

Christian World, 31, 37, 63, 75, 112, 203, 213, 239, 249, 300. 

Church, 31, 32, 38, 45, 51, 57, 59, 60, 64, 65, 66, 69, 70, 71, 80, 
83, 88, 104, 111, 112, 116, 117, 118, 119, 121, 122, 126, 
129, 136, 163, 213, 217, 219, 220, 221, 222, 246, 252, 263, 
272, 282, 283. See New Church, Old Church. 

Church, Apostolic, 48, 63, 72, 109, 141, 147, 150, 151, 152. 
See Apostle. 



INDEX. 303 

Church, Jewish or Israelitish, 27, 102, 125, 127, 128, 240, 263. 

Church, Eeformed, 30, 31, 35, 48, 150. 

Church, Roman Catholic, 30, 31, 35, 48, 150, 151. 

Civil, 22, 250, 256, 280, 292, 299. 

Clergy, 47, 131, 136, 140, 157. See Priest. 

Cold, 231, 232, 233. 

Combat, 14, 17, 25, 62, 78, 82, 105, 124, 125, 126, 129, 262, 
274. See Temptation. 

Coming. See Advent. 

Commandment, 22, 23, 24, 25, 27, 36, 67, 221. See Deca- 
logue. 

Commerce, 270. 

Communication, 87, 98, 270. 

Communion, 62. 

Compulsion, 59, 188, 189, 276. 

Conatus, 98, 99, 175. 

Conception, 288. 

Concubinage, 240, 249. 

Confession, 60, 61, 88, 133, 204, 253. 

Confidence, 14, 18, 19, 224, 226, 239. See Faith. 

Confirmation, 32, 51, 154, 156, 173, 196, 207, 208, 209, 214, 
251, 252, 280, 298, 300. 

Conjugial Love, 26, 214-252. 

Conjunction, 14, 16, 18, 27, 51, 54, 55, 58, 59, 64, 67, 75, 80, 
87, 92, 93, 98, 99, 104, 112, 128, 129, 159, 170, 179, 180, 
183, 184, 186, 187, 188, 195, 196, 210, 220, 221, 223, 224, 
225, 226, 227, 233, 234, 235, 236, 237, 243, 244, 271, 287, 
288, 289, 290, 292. 

Connection, 98. 

Conscience, 262; 294-296, 297. 

Consent, 236. 

Consociation, 51, 80, 215, 271. 

Consort, 215, 216, 219, 225, 227, 230, 231, 233, 235, 242, 244, 
245. 

Consummation, 33, 67, 69, 70, 71, 73, 74, 122, 156, 211. 

Contrition, 60, 128. 

Conversation, 259, 278. 



304 INDEX. 

Co-operation, 61, 74, 128, 290. 

Correspondence, 43, 49, 66, 92, 93, 94, 154, 172, 177, 178. 179, 
195, 196, 217, 220, 221, 280. 

Country, 256. 

Creation, 38, 40, 41, 42, 48, 63, 86, 87, 88, 91, 92, 93, 95, 96, 
97, 98, 99, 100, 101, 107, 133, 134, 168, 170, 171, 174, 
175, 176, 177, 182, 210, 218, 244, 268, 283, 286, 293. 

Crown, 68, 75. 

Curse, 194. 

D. 

Damnation, 15, 81, 112, 116, 123, 124, 186, 212, 213. 

Dead, 42, 92, 165, 170, 261, 262, 281. 

Death, 64, 75, 119, 214, 215. 

Death, after, 36, 52, 58, 75, 81, 119, 121, 123, 157, 204, 214, 

215, 238, 268, 269. 
Decalogue, 22, 23, 24, 26, 27, 81, 106. See Commandment. 
Decline, 69, 70, 116, 117. 
Degree, 43, 166, 168, 170-174, 288. 
Delight, 222. 226, 227, 239, 246, 247, 257, 258, 285. 
Determination, 230, 232. 
Devil, 16, 18. 
Dignity, 193, 194. 
Disjunction, 211, 231. 
Disunion, 231. 

Divine, 14, 15, 79, 111, 112, 114, 115, 131, 168, 175, 177. 
Divine Good, 15, 40, 44, 95, 103, 104, 107, 108, 109, 111, 287. 
Divine Human, 14, 15, 44, 78, 79, 83, 102, 103, 105, 107, 108, 

109, 111, 112, 114, 115, 127, 130, 131, 133, 134, 135. 
Divine Life, 54, 114. See Life. 
Divine Love, 15, 40, 54, 87, 94, 95, 96, 98, 99, 103, 104, 167, 

168, 169, 170, 177, 182, 190, 210, 211, 212, 283, 284, 286, 

287, 292. 
Divine Man, 44, 107, 113, 167, 168, 174, 175, 270. 
Divine Operation, 46, 47, 130, 191. 
Divine Proceeding, 79, 100, 131, 132, 133, 134, 135, 136, 137, 

138, 170. 



INDEX. 305 

Divine Providence, 102, 182-213, 275, 277, 278. 

Divine Truth, 15, 16, 40, 44, 46, 49, 74, 79, 95, 103, 104, 105, 

106, 107, 109, 110, 111, 112, 131, 139, 275, 287. 
Divine Wisdom, 15, 40, 41, 54, 87, 95, 96, 103, 105, 167, 168, 

169, 170, 177, 182, 190, 210, 283, 284, 286, 287, 292. 
Divorce, 231, 232, 249. 
Doctrinal, 87, 299. 
Doctrine, 22, 30, 32, 51, 68, 72, 80, 88, 109, 136, 137, 139, 161, 

213, 274, 277, 294. 
Dominion, 62, 126, 262. 
Doubt, 203, 204. 

E. 

Education, 245. 

Effect, 166, 171. 

Election, 236. 

Embryo, 288. 

End, 52, 97, 98, 99, 126, 166, 171, 184, 204, 206, 261, 262. 

End of Creation, 87, 97, 99, 170, 174, 175, 184, 210, 289. 

End of the Church, 67, 69, 70, 71, 116, 119, 120, 122, 123, 163. 

Equilibrium, 58, 120, 123, 183, 246, 248. 

Esse, 19, 38, 40, 41, 86, 87, 89, 92, 94, 104, 119, 286. 

Essence, 19, 39, 40, 41, 54, 89, 140, 190, 255. 

Essential, 144, 149, 160, 161. 

Eternal, 184, 185, 193, 194, 195, 196. 

Eternal Life, 54, 66, 85, 86, 130, 140, 187, 262, 278, 285. See 
Life. 

Eternity, 39, 41, 86, 90, 92, 229. 

Evil, 15, 16, 18, 22, 23, 24, 25, 26, 31, 36, 56, 59, 60, 61, 64, 
71, 76, 77, 81, 82, 86, 97, 101, 102, 119, 120, 121, 122, 
123, 125, 126, 127, 172, 173, 176, 183, 187, 188, 196, 197, 
198, 199, 203, 204, 205, 206, 207, 208, 209, 210, 211, 252, 
253, 254, 258, 262, 265, 276, 277, 278, 279, 280, 291. 

Evil, the, 36, 56, 58, 68, 70, 73, 76, 123, 173, 206, 207, 280, 
290. 

Examination, 61. 

Exinanition, 44, 103, 109, 110, 112, 115. 
20 



HfDEX. 

Existence, 19, 100. 104. 268, 281. 
Ehristeie, 38, 89, 94, 104, 286. 

Experience, 111. 

Exploration, 60. _ 

Ext anal, 62, 6. \ 77, 121, 126, 187, 188, 189, 192, 199. 215, 

219. 250, : r _. :: ::. 272, 271 277. 

F. 

Faculty, 17: 181, :>o, 186, 1S7. 228, 229, 235, 27« 279, 280, 

283 
Faith. 13-21, 30-36. ".- . 63, 64, 6«3. 74, 75, 79, 83, 85, 

86, 148, 154. 155, 156, 158, 159, 160, 161, 163, 1S1 212 

261, 267, 269, 287, 291, 292, 297, 298. Srr Saving 

Faith. 
Fallacy. 51,267 268 

Falsification. 71, 74. 140, 141. 154. l Tr 199, 207. 
Falsity, 6-5, 71. 7 74 ' " 117. IIS. 119. 121. 122. 125, 1. 

127, 183, 198, 199, 207, 208, 209, 2oi 262, 276, 277, 280. 
Fear, 277, 296. 
Female. 214. 219. 230, 243. 
Finite, 39, 40, 91, 100. 171. 185. 
Fire, 42, 92.16-5. 170,268,281. 
Kisl 41,97 5,102, 130, 275, 283. 
Fore- 1 281, 282, 285 

Form. _ 58, 54,89, 167j 168, 175, 176, 1". 182, i9C 

_ T .. 227 25a 25 257,258,259,27] .-1.282,284, 

28C 288 
Formation. 227. 2S6. 287, 288 
Fornication. 247, 287. 
Freedom. 59. 123, 185, I8l 189, 191, 262, 276. 277, 27S. Bee 

Liberty. 
Free Will, 5-. 59, 62, 74. 

Friendship, 58, 224 226,229 - :: _ : , 23S 239,2®. 
FnlfiU. 52, 78 BC 112 : 
Fullness 5( H 101.171. 

Fnllne- :: Time '- 122 148 
Fundamental, 217. 



INDEX. 307 



General, 211. 

Gentile, 263, 295. 

Genuine Truth, 50, 51, 52, 74, 203. 

Glorification, 13, 14, 15, 17, 44, 46, 78, 83, 103, 109, 110, 112, 

114, 125, 127, 128. 
Glory, 50, 75, 94. 
God, 14, 15, 16, 17, 18, 25, 31, 32, 33, 35, 37, 38, 39, 40, 41, 

42, 44, 47, 79, 85-105, 129-137, 139, 144, 154, 156, 158, 

159, 160, 167, 210, 211, 294, 300. 
Good, 15, 16, 18, 24, 25, 31, 36, 50, 56, 57, 61, 64, 71, 77, 81, 

82, 86, 95, 96, 104, 105, 117-123, 173, 176, 183, 196, 197, 

198, 205, 207, 208, 209, 210, 218, 220, 253, 254, 255, 256, 

257, 258, 265, 267, 276, 277, 278, 280, 287, 296. See 

Divine Good. 
Good, the, 36, 68, 70, 73, 76, 173, 206, 280, 290. 
Good Works, 30, 31, 32, 55, 56, 57, 74, 269. 
Government, 182. 

H. 

Harmony, 271. 

Hatred, 24, 26. 

Heart, 178, 179, 286, 287, 289, 290. 

Heat, 42, 94, 96, 104, 164, 165, 169, 170, 171, 172, 175, 227, 
231, 285. 

Heaven, 15, 24, 43, 44, 47, 51, 66, 70, 71, 72, 73, 75, 81, 87, 
88, 97, 98, 99, 111, 112, 119, 120, 123, 124, 125, 126, 127, 
131, 135, 136, 161, 162, 163, 174, 176, 184, 185, 193, 210, 
211, 214, 215, 217, 222, 230, 240, 264, 265, 266, 270, 271, 
280, 282, 283, 284, 287, 289, 292, 297. 

Hell, 13, 14, 15, 17, 24, 64, 70, 71, 72, 73, 75, 78, 81, 83, 110, 
111, 119, 120, 123, 124, 125, 126, 127, 162, 163, 173, 174, 
176, 193, 207, 209, 211, 216, 276, 280, 283, 291, 296. 

Hereditary Evil, 211. 

Heresy, 33, 51, 55, 72, 80, 154, 202, 212. 

Holiness, 22, 29, 50, 80, 139. 

Holy, 27, 49, 79, 108, 131, 135, 136, 137, 138, 139, 217. 



308 INDEX. 

Holy Spirit, 46. 49. 79 ; 103, 107. 131, 132. 134-138, 140,. 142. 

143, 149, 170. 
Holy Supper, 35, 64, 65. 66. 67. 137. 
Honor, 193, 194. 
Human. See Divine Human. 
Human Race, 87, 97, 98, 119. 142, 162, 1S4, 210, 212, 222. 

256, 289. 
Humiliation, 110. 
Husband, 216, 220, 224, 225, 227, 228, 230, 250, 251. 

I. 

Idea, 42, 43, 49, 93, 140, 255. 

Idea of God, 31, 33, 47, 85, 133. 

Illustration, 47, 51, 91, 274, 278, 297. 

Image, 38, 40, 91, 99, 114, 175, 176, 185, 209, 211, 225. 

Imagination, 299. 

Immediate, 45, 135, 191, 205, 212, 213. 27S. 

Immensity, 39, 41, 90. 

Immortality, 187. 

Imputation, 35, 36, 59, 63, 64, 78. 

Incarnate, 45, 71, 117, 129, 141, 148, 160. 

Inclination, 215, 218, 224. 225. 228. 

Increase. 121. 

Infant. See Love of Infants. 

Infestation, 33, 126, 241. 

Infinite, the, 40, 91, 184, 185. 

Infinity, 39. 40, 41, 90, 91. 

Influx, 25, 37, 54, 88, 100, 126, 135, 136, 164, 165, 166, 176, 

218, 220, 243. 275. 276, 2-2. 286, 257. 259, 297, 298. 
Innocence, 226, 243, 244. 245. 
Inspiration, 49, 70, 79. 224. 

Instruction, 47, 69, 73, 131, 259, 260. See Teach. 
Intelligence, 118, 132, 207, 20S, 226, 229, 280. 
Intention. 60. 260. 
Intercourse, 145. 164, 278. 
Internal, 62. 64. 65, 77. 121. 126. 187, 188; 1S9. 192. 215. 219, 

250. 252, 272. 273. 277. 



INDEX. 309 

Interstice, 120. 
Introduction, 65, 66. 
Invitation, 75. 

J. 

Jealousy, 241. 

Jehovah, 13, 17, 38, 49, 89. 

Judgment, the, 70, 72, 73, 77, 124, 234. See Last Judgment. 

Justice, 26, 36, 63, 105, 234. 

K. 

Knowledge, 37, 42, 44, 52, 60, 81, 83, 85, 86, 88, 118, 277, 279. 



Laity, 131, 136, 137, 157. 

Lascivious, 240. 

Last Judgment, 76, 85, 162, 163, 203. See Judgment, the. 

Law, 22, 41, 59, 78, 188, 190, 191, 212, 271. 

Lead, 188, 190, 191, 271. 

Liberation, 76, 77. 

Liberty, 173, 181, 185, 189. See Freedom. 

Life, 22, 30, 36, 40, 52, 53, 54, 58, 81, 86, 94, 114, 161, 167, 
178, 179, 190, 193, 211, 264, 268, 272, 273, 274, 276, 280, 
281, 282, 283, 284, 288. See Divine Life, Eternal Life. 

Light, 42, 52, 94, 96, 104, 164, 165, 169, 170, 171, 172, 175, 
227, 265, 279, 286. 

Lord, 13-18, 31, 36, 44, 45, 52, 53, 54, 55, 66, 72, 78, 80, 83, 
86, 109, 110, 111, 112, 124-128, 136, 138, 139, 140, 143, 
148, 149, 150, 152, 153, 154, 158, 160, 167, 174, 175, 177, 
184, 196, 198, 219, 220, 221, 239, 240, 275, 282, 284, 292. 

Love, 24, 40, 42, 56, 57, 85, 92, 94-99, 104, 136, 164, 165, 167, 
170, 171, 175, 177-181, 192, 193, 194, 196, 197, 199, 214, 
217, 220, 224, 225, 228, 233, 241, 242, 261, 267, 271, 279, 
280, 281, 284-288, 290, 291, 292. 

Love of Infants, 221, 243. 

Love of Self, 25, 56, 118, 181, 265, 296. 

Love of the Sex, 214, 215, 218, 219, 222, 236, 247, 248. 



310 INDEX. 

Love of the World, 25, 56, 181, 296. 

Love to the Lord, 23, 26, 58, 181, 267, 271, 273, 285, 287, 291, 

297, 298. 
Love toward the Neighbor, 23, 26, 56, 57, 58, 82, 181, 265, 

285, 295, 298. 
Lungs, 178, 179, 286, 287, 288, 289, 290. 
Lust, 25, 26, 187, 188, 232, 247, 251. 

M. 

Mahomedan, 210. 

Male, 214, 219, 230, 243. 

Man, 14, 15, 16, 25, 26, 38, 41, 42, 45, 57, 58, 89, 91, 94, 95, 
99, 111, 113, 115, 117, 123, 124, 131, 135, 136, 137, 162, 
165, 167, 168, 171, 176, 177, 188, 214, 226, 227, 228, 236, 
242, 246, 256, 257, 261, 262, 266, 275, 282, 283. 

Marriage, 214, 215, 220, 221, 223, 224, 226, 227, 228, 229, 231, 
233, 235, 236, 237, 238, 239, 240, 246, 248, 250, 268. 

Marriage of Good and Truth, 51, 80, 179, 217, 218, 219, 220, 
222. 

Material, 43, 93. 

Matrimony, 234, 238. 

Matter, 175. 

Mediate, 45, 93, 135, 191, 212. 

Meditation, 260. 

Memory, 32, 198, 205, 273. 

Mercy, 26, 205, 212, 213. 

Merit, 35, 57, 63, 78, 209, 265, 269. 

Mind, 47, 164, 170, 172, 178, 179, 219, 223, 226, 227, 229, 239, 
279, 280, 289. 

Miracle, 59, 75, 102, 188, 277. 

Moral, 22, 57, 123, 224, 250, 256, 280, 292, 299. 

Motion, 287, 288, 290. 

Murder, 24, 26. 

N. 

Natural, 43, 66, 92, 93, 165, 172, 267, 281, 289, 296. 
Naturalism, 43, 71, 94. 



INDEX. 311 

Natural Man, 112, 172, 199, 201, 202, 212, 218, 234, 246, 247, 

275. 
Natural Mind, 172, 173, 174. 
Natural World, 42, 43, 59, 92, 93, 98, 103, 104, 119, 157, 162, 

164, 165, 166, 170, 175, 176, 233, 282, 298. See World. 
Nature, 165, 177, 193, 267, 268, 281. 
Neighbor, 56, 57, 254, 255, 256, 257, 291, 292, 294. 
New Church, 13, 15, 17, 18, 19, 30, 34, 35, 45, 48, 64, 67, 68, 

69, 70, 71, 72, 73, 75, 76, 77, 79, 85, 124, 138, 140, 147, 

150, 154, 158, 159, 160, 161, 203, 211, 262. See Church, 

Old Church. 
New Heaven, 13, 15, 17, 48, 67, 68, 70, 72, 76, 77, 124, 160, 

161. 
New Hell, 70, 76. 

Nicene, 48, 63, 109, 130, 140, 141, 147, 148, 150, 151. 
Nuptial, 215, 235. 

0. 

Office, 225, 257, 258, 291. 

Offspring, 114, 220, 222, 228, 243, 268. 

Old Church, 20, 30, 32, 33, 34, 35, 63, 64, 69, 76, 83, 85, 141, 
147, 148, 156, 158, 159, 211. 

Omnipotence, 41, 77, 100, 113, 131, 190. 

Omnipresence, 41, 100, 131, 134, 190, 282, 283, 293. 

Omniscience, 41, 100, 131, 190, 282, 283. 

One, 182, 183, 223, 227, 271. 

Operation, 131, 132, 144, 145, 191, 212. See Divine Opera- 
tion. 

Opposite, 100, 101, 173, 207, 221, 283. 

Order, 14, 17, 41, 42, 43, 44, 45, 70, 72, 73, 76, 102, 111, 113, 
124, 125, 127, 128, 171, 238, 275. 



Parent, 26, 244. 

Passion of the Cross, 14, 18, 46, 74, 78, 111, 112, 126, 127, 

129. 
Peace, 75, 77, 226, 235, 243, 244. 



312 INDEX. 

Pellicacy, 248, 249. 

Perception, 42, 88, 207, 220, 224, 225, 228, 261, 262, 265, 267, 

275, 276, 292, 297-300. 
Permission, 58, 199, 200, 204, 206, 277. 
Persuasion, 20, 53, 148, 208. 
Phantasy, 299. 
Piety, 81, 197, 260. 
Place, 263. 
Pledge, 236. 
Polygamy, 239, 249. 
Power, 15, 41, 50, 51, 80, 101. 107, 116, 119, 120, 121, 125, 132, 

171, 180, 275. 
Prayer, 259. See Supplication. 
Precept, 125. 

Predestination, 59, 74, 210, 211, 212. 
Preparation, 45, 65, 76, 229. 
Preservation. 38, 40, 98, 99, 100, 101. 
Priest, 237, 259. See Clergy. 
Principiate, 178. 
Principle, 178. 

Profanation, 25, 85, 196, 197, 198, 203, 263, 277. 
Prolification, 216, 221. 
Propagation, 91. 
Proprium, 118, 299. 

Providence, 264. See Divine Providence. 
Prudence, 192, 193, 199, 207, 208, 209, 210, 224, 234, 27S. 
Punishment, 189, 277. 
Purification, 65. 
Purpose, 125, 252. 



Quality, 226, 255, 256. 
Quarter, 169. 



Q. 



R. 



Rationality, 173, 176, 181, 185, 189, 252, 2] 

Eeaction, 12S, 172. 



INDEX. 313 

Reason, 32, 37, 39, 85, 88, 100, 101, 106, 109, 111, 133, 140, 

141, 142, 146, 148, 152, 165, 185, 186, 187, 191, 214, 242, 

276, 277. 
Receptacle, 40, 58, 91, 96, 104, 116, 177, 257, 259, 286, 287, 

288. 
Recipient, 167, 169. 
Reciprocal, 55, 128, 220, 287, 290, 292. ' 
Redeemer, 44, 103, 105, 113, 130. 
Redemption, 14, 15, 44, 45, 46, 61, 63, 65, 66, 69, 70, 71, 72, 

73, 74, 76, 77, 111, 116, 124, 125, 129, 130, 160. 
Reflection, 210, 260. 
Reformation, 46, 61, 62, 107, 131, 186, 187, 188, 189, 196, 204, 

210, 266, 277, 279, 280, 286. 
Regeneration, 18, 36, 46, 60, 61, 62, 65, 66, 70, 72, 73, 74, 77, 

107, 127, 128, 132, 186, 187, 266, 274, 286, 294. 
Religion, 27, 32, 37, 74, 81, 85, 86, 88, 100, 101, 139, 142, 148, 

152, 156, 157, 188, 201, 202, 203, 204, 211, 213, 222, 223, 

231, 232, 241, 248, 252, 256, 294, 295, 296. 
Remission, 62, 78, 205. 
Repentance, 60, 78, 125, 128, 253, 254. 
Representative, 45, 64, 112, 130, 137. 
Revelation, 34, 70, 74, 75, 76, 142, 203, 204, 214, 263, 297. 
Revenge, 24, 26. 
Riches, 193, 194. See Wealth. 

s. 

Sacrament, 65, 137. 

Sacred Scripture, 37, 49, 78, 79, 88, 106, 109, 111, 118, 140, 

141, 146. See Word. 
Salvation, 13, 14, 16, 17, 18, 45, 48, 52, 54, 68, 70, 71, 72, 74, 

81, 83, 125, 129, 130, 140, 142, 158, 159, 160, 204, 205, 

210, 211, 212, 213, 275. 
Saving Faith, 16, 18, 31, 52, 74, 155. See Faith. 
Saviour, 45, 52, 55, 61, 65, 72, 105, 113, 130, 142, 143, 148, 

149, 150, 152, 153. 
Scandal, 109. 
Science, 226. 



314 INDEX. 

Scortatory, 232, 245. 

Second Advent, 16, 68, 73, 75, 77, 86. See Advent. 

Seed, 149. 

Seminary, 162, 222, 289. 

Sense. See Celestial Sense, Spiritual Sense. 

Senses, 228, 267, 268. 

Sense of the Letter, 22, 49, 50, 51, 52, 79, 80, 197, 274. 

Sensual, 172, 269. 

Separation, 68, 70, 72, 73, 76, 77, 197, 231, 232, 244, 287. 

Series, 53, 118, 171. 

Shun, 23, 24, 25, 26, 81, 82, 172, 203, 210, 211, 253 

Similitude, 230. 

Simulation, 234. 

Sin, 22, 24, 25, 60, 62, 78, 81, 82, 112, 172, 187, 203, 204, 211, 

241, 245, 251, 253, 254, 258. 
Sincerity, 24, 26, 82. 
Singular, 15, 16, 97. 
Society, 59, 223, 233, 256, 263, 271. 
Soul, 37, 88, 108, 110, 114, 133, 135, 144, 145, 146, 149, 150, 

164, 165, 223, 226, 227, 228, 236, 282, 293. 
Space, 39, 90, 91, 134, 167, 168, 282, 299 
Sphere, 225, 230, 243, 244, 246, 248. 
Spirit, 47, 125, 132, 179, 236, 237, 266, 287, 288. 
Spirit of Holiness, 47. 

Spirits, 42, 62, 92, 164, 170, 263, 264. 266. 287, 289. 
Spiritual, 43, 46, 58, 59, 66, 81, 92, 93, 165, 176, 217, 26S, 274, 

280, 281, 289, 296. 
Spiritual Man, 112, 172, 219, 234, 246, 261, 262, 275. 
Spiritual Mind, 174. 

Spiritual Sense, 49, 50, 64, 6S, 75, 79, 85, 203. 
Spiritual World, 42, 43, 59, 65, 75, 92, 93, 98, 103, 104, 119, . 

157, 158, 162, 163, 164, 166, 168, 169, 170, 174, 175, 176, 

177, 234, 263, 282, 298. 
State, 54, 61, 109, 110, 111, 115, 121, 205, 226, 227, 263, 283. 
Subjugation, 13, 14, 17, 45, 71, 73, 76, 78, 83, 124, 126, 127. 
Subsistence, 100, 104, 268, 281. 
Substance, 38, 89, 167, 168, 175, 190, 268. 



INDEX. 315 

Substantial, 43, -93. 

Sun, 42, 43, 92, 93, 94, 95, 135, 164, 168, 169, 170, 174, 175, 

266, 267, 268, 281, 284, 286, 292, 293. 
Supplication, 60, 61. 

T. 

Teach, 107, 131, 137, 190, 269, 278, See Instruction. 

Temporal, 193, 194, 195, 196. 

Temptation, 14, 18, 46, 105, 110, 111, 112, 115, 117, 125, 126, 

127, 128, 295. See Combat. 
Theology, 31, 35, 37, 47, 155, 160. 
Thought, 64, 91, 106, 187, 192, 193, 205, 220, 260, 278, 285, 

287, 295, 298. 
Time, 39, 52, 90, 91, 134, 168, 264, 282, 299. 
Touch, 228, 244. 
Transformation, 50. 
Trinity, 14, 16, 17, 18, 30, 31, 46, 47, 63, 74, 78, 79, 86, 133, 

139-156, 159, 203. 
Truth, 19, 24, 50, 53, 62, 70, 71, 76, 77, 81, 82, 83, 86, 95, 104, 

105, 118, 119, 173, 183, 196, 198, 199, 207, 208, 209, 217, 

218, 220, 229, 255, 266, 267, 272, 273, 274, 275, 276, 277, 

278, 279, 280, 287, 291, 292, 295, 296. See Divine 

Truth, Genuine Truth. 



u. 

Ultimate, 41, 50, 51, 52, 80, 97, 98, 102, 130, 168, 170, 171, 

188, 230, 275, 283, 287, 292. 
Understanding, 32, 42, 51, 54, 62, 104, 119, 121, 165, 177, 178, 

179, 180, 181, 198, 199, 209, 220, 224, 226, 247, 251, 252, 

257, 274, 276, 279, 280, 281, 286, 287, 288, 290, 294, 298. 
Union, Unition, 14, 15, 44, 46, 103, 110, 112, 113, 115, 128, 

144, 226. 
Unity, 14, 16, 17, 18, 37, 38, 87, 88, 91,141, 142, 143, 144, 150, 

151, 153, 154. 
Universal, 13, 14, 17, 18, 66, 94, 97, 151, 156, 192, 206, 208, 

218, 228, 243. 



316 INDEX. 

Universe, 38, 39, 40, 41, 42, 43, 44, 63, 87, 88, 92, 96, 97, 98, 
99, 101, 104, 113, 168, 170, 174, 175, 176, 177, 182, 230, 
270, 283. 

Use, 96, 97, 168, 175, 176, 177, 195, 222, 229, 256, 257, 258, 259, 
278, 279, 281, 282, 283, 284, 285, 291, 293. 

V. 

Variety, 91, 216. 
Vastation, 71, 122, 262. 
Vegetable, 281, 282, 293. 
Victory, 14, 17, 124, 125, 126, 127. 
Vision, 189, 277. 

w. 

Wealth, 194. See Kiches. 

Wife, 216, 220, 223-230, 233, 235, 239, 242, 244, 249, 250, 251. 

Will, 42, 54, 62, 64, 104, 119, 121, 164, 165, 177, 178, 179, 180, 
181, 199, 207, 209, 223, 224, 225, 226, 227, 251, 252, 255, 
257, 273, 276, 279, 280, 281, 286, 287, 288, 290, 294. 

Wisdom, 42, 66, 94, 95, 96, 97, 104, 128, 165, 171, 175, 178, 
179, 180, 181, 196, 198, 199, 208, 209, 210, 212, 221, 224, 
226, 286, 287, 288, 290, 291. See Divine Wisdom. 

Whoredom, 222, 249. 

Woman, 226, 227, 236, 242, 245, 247. 

Word, 15, 16, 19, 27, 44, 49-52, 59, 68, 75, 78, 79^80, 81, 86, 
97, 103, 104, 106, 107, 109, 112, 127, 129, 131, 137, 138, 
139, 149, 154, 158, 159, 190, 191, 203, 221, 269, 270, 272, 
274, 277. See Sacred Scripture. 

World, 14, 37, 39, 58, 88, 90, 91, 95, 96, 112, 121, 123, 125, 
131, 135, 157, 162, 163, 172, 215, 243, 261, 265, 270, 282, 
284, 287, 292. See Spiritual World, Natural World. 

World of Spirits, 264. 

Worship, 24, 25, 32, 65, 73, 86, 121, 129, 259, 260, 272, 295. 

Z. 

Zeal, 241, 242. 



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